MISCELLANEOUS 

BABYLONIAN 

INSCRIPTIONS 

BY 

GEORGE  A.  BARTON 

PROFESSOR  IN  BRYN  MAWR  COLLEGE 


NEW  HAVEN 
YALE  UNIVERSITY  PRESS 
LONDON  HUMPHREY  MILFORD 
OXFORD  UNIVERSITY  PRESS 
M DCCCCX V I I I 


COPYRIGHT  1918  BY 
YALE  UNIVERSITY  PRESS 


First  published,  August,  1918. 


TO 


HAROLD  PEIRCE 


GENEROUS  AND  EFFICIENT  HELPER  IN  GOOD  WORKS 


Digitized  by  the  Internet  Archive 
in  2017  with  funding  from 
Getty  Research  Institute 


https://archive.org/details/miscellaneousbabOObart 


PART  I 


SUMERIAN  RELIGIOUS  TEXTS 


INTRODUCTORY  NOTE 


The  texts  in  this  volume  have  been  copied  from  tablets 
in  the  University  Museum,  Philadelphia,  and  edited  in 
moments  snatched  from  many  other  exacting  duties.  They 
present  considerable  variety.  No.  i is  an  incantation  copied 
from  a foundation  cylinder  of  the  time  of  the  dynasty  of  Agade. 
It  is  the  oldest  known  religious  text  from  Babylonia,  and 
perhaps  the  oldest  in  the  world.  No.  8 contains  a new  account 
of  the  creation  of  man  and  the  development  of  agriculture  and 
city  life.  No.  9 is  an  oracle  of  Ishbiurra,  founder  of  the  dynasty 
of  Nisin,  and  throws  an  interesting  light  upon  his  career. 

It  need  hardly  be  added  that  the  first  interpretation  of 
any  unilingual  Sumerian  text  is  necessarily,  in  the  present 
state  of  our  knowledge,  largely  tentative.  Every  one  familiar 
with  the  language  knows  that  every  text  presents  many  possi- 
bilities of  translation  and  interpretation.  The  first  interpreter 
cannot  hope  to  have  thought  of  all  of  these,  or  to  have  decided 
every  delicate  point  in  a way  that  will  commend  itself  to  all 
his  colleagues. 

The  writer  is  indebted  to  Professor  Albert  T.  Clay,  to 
Professor  Morris  Jastrow,  Jr.,  and  to  Dr.  Stephen  Langdon 
for  many  helpful  criticisms  and  suggestions.  Their  wide  knowl- 
edge of  the  religious  texts  of  Babylonia,  generously  placed  at 
the  writer’s  service,  has  been  most  helpful.  His  thanks  are 
also  due  to  Dr.  Edward  Chiera  for  helpful  criticisms  of  the 
text.  He  is  also  grateful  to  the  authorities  of  the  University 
Museum  for  the  privilege  of  copying  the  tablets,  and  to  Dr. 
George  B.  Gordon,  the  Director  of  the  Museum,  for  many 
courtesies  during  the  progress  of  the  work.  He  is  also 
deeply  grateful  to  Mr.  Harold  Peirce  whose  aid  has  made  this 
publication  possible. 


ABBREVIATIONS 


AJSL  The  American  Journal  of  Semitic  Languages  and  Literatures. 

B Brunnow:  A Classified  List  of  Cuneiform  Ideographs. 

BA  Beitrage  zur  Assyriologie,  edited  by  Delitzsch  and  Haupt. 

BE  The  Babylonian  Expedition  of  the  University  of  Pennsylvania, 

edited  bv  llilprecht. 

CT  Cuneiform  Texts  from  Babylonian  Tablets,  etc.,  in  the  British 

Museum. 

JAOS  Journal  of  the  American  Oriental  Society. 

KAT:!  Keilinschriften  und  das  Alte  Testament,  }te  Aufl. 

M Meissner:  Seltene  assyrische  Ideogramme. 

OBW  Barton:  The  Origin  and  Development  of  Babylonian  Writing. 

PBS  University  of  Pennsylvania,  The  University  Museum,  Publica- 
tions of  the  Babylonian  Section. 

PSBA  Proceedings  of  the  Society  of  Biblical  Archaeology,  London. 

SBAD  Barton:  Sumerian  Business  and  Administrative  Documents 
from  the  Earliest  limes  to  the  Dynasty  of  Agade.  It  is 
Vol.  IX  in  PBS. 


TABLE  OF  CONTENTS 


INTRODUCTORY  NOTE vii 

THE  OLDEST  RELIGIOUS  TEXT  FROM  BABYLONIA  i 

AN  OLD  BABYLONIAN  ORACLE(?) 21 

A HYMN  TO  DUNGI 26 

A MYTH  OF  ENLIL  AND  NINLIL 34 

FRAGMENT  OF  AN  INCANTATION  RITUAL 42 

A PRAYER  FOR  THE  CITY  OF  UR 45 

A HYMN  TO  I BI-SIN 49 

A NEW  CREATION  MYTH 52 

AN  ORACLE  FOR  ISHBIURRA,  FOUNDER  OF  THE 
DYNASTY  OF  ISIN 57 

AN  EXCERPT  FROM  AN  EXORCISM 60 

A FRAGMENT  OF  THE  SO-CALLED  “ LITURGY  TO 
NINTUD  ” 62 

LIST  OF  TABLETS 67 

AUTOGRAPHED  TEXTS PLATES  I-XXIII 

PHOTOGRAPHIC  REPRODUCTIONS . .PLATES  XXIV-XL 
CORRECTIONS PLATE  XLI 


No.  i . 


THE  OLDEST  RELIGIOUS  TEXT  FROM  BABYLONIA. 

This  cylinder,  found  by  Dr.  Haynes  at  Nippur,  remained 
unpacked  in  the  basement  of  the  Museum  until  after  Pro- 
fessor Hilprecht’s  connection  with  the  Museum  had  been 
severed.  It  was  apparently  broken  when  found,  for  parts  of 
it  were  obtained  from  three  different  boxes.  These  were 
identified  by  the  writer,  and  the  text  pieced  together  from  eight 
different  fragments.  The  Museum  attendant  afterwards  fast- 
ened them  together.  Parts  of  nineteen  columns  of  writing 
remain.  Not  more  than  one  whole  column  of  writing  is  lost. 

The  beginning  of  column  i is  unfortunately  lost.  The 
only  proper  names  beside  those  of  deities  that  can  be  identified 
in  it  are  those  of  Nippur,  Kesh,  and  Khallab  (Aleppo).  The 
interpretation  of  an  inscription  written  in  pure  Sumerian  would 
be  in  any  case  difficult.  In  the  present  instance  interpreta- 
tion is  rendered  doubly  difficult  by  the  loss  of  the  opening 
sentences,  which,  perhaps,  contained  the  name  of  the  writer 
and  certainly  indicated  the  occasion  of  the  composition.  Under 
these  circumstances  it  cannot  be  too  strongly  emphasized  that 
the  interpretation  offered  below  is  purely  tentative.  The  con- 
clusion that  the  writer  has  reached  is,  however,  that  the  inscrip- 
tion was  written  as  a foundation  cylinder  at  a time  when  the 
temple  at  Nippur  was  repaired,  and  that  this  repair  was  prob- 
ably undertaken  because  of  a plague  that  had  visited  the  city. 
Apparently  the  plague  had  made  its  way  to  Nippur  from 


2 


YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


Kesh.  While  the  occasion  of  the  inscription  appears,  there- 
fore, to  have  been  historical,  the  inscription  itself  is  of  the 
nature  of  an  incantation. 

The  script  in  which  it  is  written  is  that  of  the  dynasty  of 
Agade.1  It  is  slightly  more  archaic  than  the  business  docu- 
ments of  this  period,2  but  similar  differences  are  observable 
between  the  business  scripts  and  those  of  religious  texts  in 
every  period  of  Babylonian  writing.  As  the  dynasty  of  Agade 
ruled  from  about  2800  to  2600  B.  C.,  the  incantation  here 
recorded  is  of  equal  if  not  greater  antiquity  than  the  Pyramid 
Texts  of  Egypt. 

During  the  excavations  a pavement  of  the  temple 
terrace  at  Nippur  laid  by  Naram-Sin  and  his  successor  Shar- 
galisharri  was  found.3  It  is,  in  the  absence  of  definite  informa- 
tion as  to  where  Dr.  Llaynes  found  this  cylinder,  plausible  to 
conjecture  that  it  was  written  at  the  time  of  this  reconstruction. 
The  probability  that  our  text  comes  from  one  of  the  two  great 
kings  of  Agade  mentioned  above  is  increased  by  the  fact  that 
the  hold  of  the  later  rulers  of  the  dynasty  upon  Nippur  seems 
to  have  been  uncertain,  and  there  is  no  evidence  that  they  did 
any  building  there.4  We  now  know  that  these  two  monarchs 
belonged  to  the  dynasty  of  Kish  and  Agade  that  ruled  Baby- 
lonia for  197  years,  and  the  data  published  in  1914  by  Dr. 
Poebel5  and  in  1915  by  Professor  Clay6  enable  us  to  fix  this 
period  as  from  2794  B.  C.  to  2597  B.  C.  Naram-Sin  ruled  for 


1 Compare  Barton,  The  Origin  and  Development  of  Babylonian  Writing,  Part  I,  pp.  204-221. 

2 See  Barton,  Sumerian  Business  and  Administrative  Documents  from  the  Earliest  Times  of 
the  Dynasty  of  Agade. 

3 See  Hilprecht,  Exploration  in  Bible  Lands  During  the  Nineteenth  Century,  1903,  p.  388  ft. 
and  Clay,  Light  on  the  Bible  front  Babel,  1907,  p.  1 17. 

4 See  A.  Poebel,  Elistorical  Texts,  Philadelphia,  1914,  p.  133  f. 

6 Peobel,  Historical  and  Grammatical  Texts,  No.  3;  Historical  Texts,  pp.  92  ft.  and  132  ft. 

5 Clay,  Miscellaneous  Inscriptions  in  the  Yale  Babylonian  Collection,  p.  30  ft. 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


3 


forty-four  years  (2704-2660  B.  C.)  and  Shargalisharri  twenty- 
four  years  (2660-2636  B.  C.).  The  oldest  of  the  pyramid  texts 
of  Egypt  was  written  in  the  reign  of  Unis,  a king  of  the  fifth 
dynasty,  whose  reign,  according  to  Breasted’s  chronology, 
was  2655-2625.  It  seems  more  probable  that  our  text  came 
from  the  reign  of  Naram-Sin  than  from  the  reign  of  Sharga- 
lisharri. The  bricks  of  Naram-Sin  were  three  times  as  numer- 
ous in  the  pavement  of  the  temple  court  at  Nippur  as  those  of 
his  successor.  Naram-Sin1  and  Shargalisharri2  each  calls  him- 
self, “builder  of  the  temple  of  Enlil,”  but  it  would  seem  prob- 
able that  Naram-Sin  constructed  the  terrace  early  in  his  reign 
of  forty-four  years  and  that  Shargalisharri  repaired  it  after  it 
had  had  time  to  fall  into  disrepair  fifty  or  more  years  later. 
If  our  somewhat  uncertain  chronologies  are  correct,  Sharga- 
lisharri’s  reign  was  nearly  contemporaneous  with  that  of  the 
Egyptian  king  Unis,  while  that  of  Naram-Sin  antedated  it. 
It  is  more  probable  that  a foundation  cylinder  would  be  placed 
beneath  the  structure  when  it  was  first  constructed  than  when 
spots  in  its  worn  pavement  were  repaired.  It  is,  accordingly, 
a plausible  conjecture  that  our  cylinder  was  written  early  in 
the  reign  of  Naram-Sin.  In  that  case  it  is  probably  half  a cen- 
tury older  than  the  pyramid  text  of  Unis  and  is  the  oldest 
extended  religious  expression  that  has  survived  from  any  por- 
tion of  the  human  race. 

This  consideration  gives  to  the  text  a supreme  interest. 
It  contains  a primitive,  but  comparatively  refined  strain  of 
religious  thought.  The  men  who  wrote  it  entertained  the 
animistic  point  of  view.  The  world  was  full  of  spirits  of  which 
they  were  in  terror,  but  chief  among  these  spirits  were  gods, 


1 Hilprecht,  Old  Babylonian  Inscriptions,  No.  3. 

2 Hilprecht,  Ibid.,  Nos.  1 and  2. 


4 


YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


who,  however  capricious,  were  the  givers  of  vegetation  and 
life.  They  could  be  entreated,  and  man’s  hope  lay  in  placating 
them.  The  text  exhibits  the  neighborly  admixture  of  religion 
and  magic  so  characteristic  of  Babylonian  thought. 

When  compared  with  the  pyramid  texts  it  presents  one 
striking  difference.  They  centre  around  the  king  and  are  inter- 
ested in  his  fortunes  as  he  enters  among  the  gods.  One  text 
represents  the  Egyptian  king  as  a cannibal,  who  in  heaven  eats 
gods  to  obtain  their  strength!1  This  Babylonian  text,  on  the 
other  hand,  represents  the  community.  If  not  the  religious 
expression  of  a democracy,  it  comes  at  least  from  an  aristocracy. 
The  interests  involved  are  those  of  the  city  of  Nippur.  It 
represents  the  point  of  view  of  a Babylonian  city-state. 


I  ranslithration  and  Translation. 


(i) 

i '.  e-e-da 

2'.  kes%-ta  ba-ta-e 

3'.  nik-ku  den-lil 

4'.  . .da-[an]-til 

5'.  dmus-ir  pad-balag4(?) 

6'.  i}n-sag-ga 

7' nigin ....  til(?) 


(i) 

1'.  He  came  forth,2 3 
2'.  from  Kesh  he  came, 

3'.  the  food  of  Enlil 
4'.  gives  him  life. 

5'.  Unto  Sir5  there  is  a cry; 
6'.  she  grants  favor, 

7'.  makes  all  live. 


'See  Breasted,  Development  of  Religion  and  Thought  in  Ancient  Egypt,  New  York,  1912, 
127  ff. 

2 This  might,  of  course  be  rendered,  “It  came  forth.”  Since  the  preceding  context  is  lost, 
it  is  not  certain  what  the  subject  of  the  verb  is.  From  later  portions  of  the  text  it  is  tempting 
to  conjecture  that  it  was  some  epidemic  which  spread  from  Kesh,  as  the  pestilence  is  said  to  have 
spread  from  city  to  city  in  Philistia  in  1 Sam.  5. 

3 The  ideogram  for  Kesh  is  almost  identical  with  the  form  of  it  in  the  Laws  of  Hammurabi, 
iii,  32,  except  that  there  it  is  followed  by  ki  while  here.it  is  followed  by  /is,  possibly  to  be  read  tu. 
At  Nippur,  the  sign  tu  apparently  had  the  value  of  ki,  for  in  the  "Sumerian  Epic,”  published 
by  Langdon,  the  name  of  the  god  Enki  is  several  times  spelled  en-tu. 

4 The  expression  pad-balag  appears  to  be  a compound  phrase  for  a cry.  Pad  = qibu  (OBW, 
40712),  and  balag  = balaggu  or  balangu,  “cry”  or  "howl.”  The  expression  could,  apparently, 
denote  either  a cry  of  sorrow  or  of  joy. 

5 For  a discussion  of  this  deity,  see  the  general  comments  on  this  text  below. 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


5 


(ii) 

(ii) 

1 ' su 

2'.  idig[na]  a\ag  a-kib-nun  a%ag 

1 ' 

2'.  The  holy  Tigris,  the  holy  Eu- 

phrates, 

3'.  gat  a{ag  den-lil 

3'.  the  holy  sceptre  of  Enlil 

4'.  gar-sag  mu-gub 

4'.  establish  Kharsag; 

5'.  ib-bi-ge-[gd]l 

5'.  they  give  abundance. 

6'.  gat-b[i]  ur[u\ 

6'.  His  sceptre  protects(P) ; 

7'.  bar-ba.  . {ur . . 

7'.  [to]  its  lord,  a prayer.  . 

8'.  nunuf-ki . . . . 

8'.  the  sprouts  of  the  land .... 

9' lu.  . . . mi 

9' man(?) ...  .is  not(?) 

10' me ...  .bi . . 

10' are(?).  . . ,numerous(?) 

11'.  [me]s  [den]-lil 

1 1 The  hero,  Enlil 

12'.  [ mu-d]a-lag{ ?) 

1 2'.  makes  bright. 

(iii) 

(iii) 

1 ' al  [lu] 

1 ' protect(P)  [man]! 

2'.  ama1  gig  al  lu 

2'.  0 lord  of  darkness  protect  man! 

3'.  ama  ud  al  lii 

3'.  0 lord  of  light  protect  man! 

4'.  ama  dar  al  lu 

4'.  0 lord  of  the  field  protect  man ! 

5'.  ama  bara  al  lu 

5'.  0 lord  of  the  sanctuary  protect 

man ! 

6'.  mu,2  ug-%u  singu 3 

6'.  Clothe  thy  king  in  singul 

7'.  dingir  ga  lu 

7'.  0 god  be  favorable  to  man ! 

8'.  ug-gi  temen  sag-gi 

8'.  Make  strong  the  new  temple- 

platform ! 

9'.  den  al  du-rim 

9'.  0 divine  lord  protect  the  little 

habitation ! 

10'.  bum*  engur  lul  al-la5 

10'.  0 well  of  the  mighty  abyss,  give 

protection ! 

1The  sign  ama  is  the  ideogram  for  “wild  ox.”  It  was  also  employed  as  an  ideogram  for 
emuqu,  "strong,”  "deep,”  "wise,”  for  belli,  "lord,”  and  for  qarradu  “warrior”;  cf.  OBW,  183. 
It  was  a favorite  epithet  of  Enlil.  A whole  series  of  hymns  at  Nippur  is  known  as  the  series 
ama-e  bara-na-ra,  "the  wild  ox  of  his  sanctuary”;  see  Reisner,  Hymns,  p.  33,  etc.,  and  Langdon, 
Sumerian  and  Babylonian  Psalms,  p.  96  f.  The  “wild  ox  of  the  sanctuary”  is  in  that  title  an 
epithet  of  Enlil.  In  line  5'  we  have  the  very  expression  ama  bara,  “wild  ox  of  the  sanctuary”; 
there  can  be  little  doubt,  therefore,  that  the  passage  is  an  appeal  to  Enlil.  For  al  = na}drn, 
see  OBW,  2603. 

2 For  mu  = labasu,  "clothe,”  see  OBW,  48 1 30. 

3 For  singu  cf.  B,  7100.  Cf.  also  1.  1 1 below. 

4 The  sign  bum  may  be  due  to  an  accidental  perforation  of  the  tablet.  If  omitted,  the  sense 
would  not  be  materially  altered.  It  would  be  "O  mighty  abyss,  give  protection!” 

6 Possibly  the  reading  is  al-ku  here,  but,  if  so,  the  sense  would  be  unaltered. 


6 


YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


1 1 5z'gJ  al  sig  singu 
12'.  u{  gi-{a . . . . ga-qa-a1  2 

(iv) 

i ' se 

2'.  sar . . . .ge-ge 

3'.  gii  nar-ne  gu  nar-ne 

4'.  uru-da  ba-la 

5'.  e e-mud 

6'.  mu  sen  a-ba  sub-bi 

7'.  rug-ma  lal-a-ge  lid  a-ba-ta  sig-gi 

8'.  ge  edin  lal-a  e-\a  a-ba-ta  de 

9'.  da-ba  la  e-gal  ru  ga  mu-rug 

io'.  lil-lalA  gasan  su  mud 

11'.  musen  a-ba  sub-bi 

12'.  rug-ma  lal-a-ge  a-ba-ta  sig-gi 


1 1 A large  garment,  a singu  garment, 

12'.  A goat  thou  bringest  (?)...  . let 
them  be  offerings  (?) ! 

(iv) 

1 ' 

2'.  Abundance(F) . . he  restores. 

3'.  His  musician  sings;  his  musician 

sings: 

4'.  “To  the  city  he  gives  protection,” 

5'.  The  temple  he  strengthens; 

6'.  O bird3 4,  who  can  overthrow  it? 

7'.  My  gain  is  great.  The  flour — by 
whom  is  it  increased? 

8'.  A plain  is  filled.  Thy  water — bv 
whom  is  it  poured  out? 

9'.  His  hand  makes  the  overflow  of 
great  waters;  it  increasesfatness. 

io'.  The  demon,  the  cloud-lord  is  im- 
petuous; 

1 1'.  O bird,3  who  can  overthrow  him? 

12'.  My  gain  is  great, — by  whom  is  it 
poured  out? 


(v) 

1 ' 

2'.  To  Ninkharsag  belongs  demon- 
enchantment; 

3'.  brilliant  enchantment  her  hand 
[created  (?)]; 

4'.  Bada  opposed  to  her  his  word(?)6 

5'.  “The  house  is  bright,”  may  she 
say5 ! 

“The  house  is  pure,”  may  she  say ! 


1 Apparently  a list  of  offerings  begins  here. 

2 Cf.  OBW,  593. 

3 Perhaps  to  be  rendered,  O Enlil;  cf.  OBW,  832. 

4 B,  5940. 

5 The  sign  tne  ( isib ) signifies  “incantation,”  "enchantment”  (OBW,  478s’6)  and  also  sasu, 
“to  speak.”  The  context  indicates  that  here  me  means  to  “say  as  an  incantation.” 

6 OBW,  6a3. 


(V) 

1 ' 

2'.  dnin- gar -sag-da  isib-lil 

3'.  aiag-isibb  su-na  mu-[ru? ] 

4'.  dba-da  mu-na  e-ni-ge-ge 
5'.  gd-aiag  ga-me  ga-rug  ga-me 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


7 


6'.  Hi  tug  a^ag-nigin  me.  . 

7'.  nu-gu  aiag-gi 
8'.  gi  bil-erin  hi.  . me 

9'.  su-ni  nam-ma-ku- . . 
i o',  dug  II... mu-na .... 

1 1 '.  II  pi ...  . mu-n[a-d \e 
12'.  sukum  ki  aga  ra-a-bi 

13'.  dug  mu-da-ni-sub 
14.  dmus-ir  pad-balag 
15 

(vi) 

1  

2  de . . . .dug-bi . . 

3.  idigna  a^ag  a-kib-ud-nun  a{ag-gi 

4.  gal-a{ag  uru-mu 

5.  den-lil 

6.  Zzi  nam-e{?) 

7.  dumu- . . . . 

8.  gi[g- 

9.  dnin-gar-sag-ge 

10.  X'-^i  dumun-su  igi-du-ni 

1 1 . igi-na  ba-na-gar 

12.  1 ag-e 2 kes  nam-mi-gub 

13.  sig-su  ba-ni-il 

14.  sig-su  uru  m:-.  . 

15  

16  


6'.  “Which  is  lofty,  brightest  of  all,” 
(may)  she  say ! 

7'.  “Unspeakable  with  the  brightness 
8'.  of  many  cedar  fires”  (may)  she 
say ! 

9'.  Her  power  is  not  overthrown  (?) . . 
10'.  Two  jars  they  [pour  out]  for  her; 

1 1'.  two  large.  . . .they  pour  out  to  her; 
12'.  the  food  which  she  loves  they 
bring  her; 

13'.  a vessel  they  present  to  her, 

14.  unto  Sir  there  is  a cry. 

>5 

(vi) 

1  

2  poured  out  many  jars(?) 

3.  The  holy  Tigris,  the  holy  Eu- 

phrates, 

4.  the  holy  sceptre  of  my  protector, 

5.  Enlil, 

6.  man  does  not  bring  forth. 

7.  The  son .... 

8 • 

9.  of  Ninkharsag. 

10.  To  the  source(?)  of  life,  the  divine 
lord,  raise  the  eye  ! 

1 1.  His  eye  he  lifted  up  to  him; 

12.  that  which  came  from  Kesh  did 

not  cease; 

13.  on  the  weak3  he  laid  hold,4 

14.  for  the  lowly3  he  [withheld (?)]  not 

protection.5 

15  

16  


1 OB W,  219.  2 B,  6509. 

3 The  sign  is  OBW,  527.  it  may  mean  either  “weak”  or  “lowly.” 

4 See  OBW,  2771. 

6 Lines  10-14  are  very  enigmatical.  According  to  my  understanding  of  the  text,  col.  v 
directs  offerings  and  prayers  to  Ninkharsag,  or  $ir,  on  account  of  the  plague  that  had 
come  from  Kesh.  Col.  vi,  3-6  reminds  the  worshipper  that  certain  great  powers  are  in  the 


8 


YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


(vii) 


2'.  e(?)  mu-na-u 
3'.  ud-bi-a  ra  { al-la 
4'.  kisal(?)-bi  glib  en 


5'.  dmus-ir  pad-balag 
6' ku  . . . 


9'.  dumu-m[n\  ga-as  . . 
10'.  a-na  a-mu 
1 1 nar( ?) ...  .na ...  . 


(viii) 

1 ' dEn  pes 

2'.  gal-dig-ga  mu-rug 
3'.  Pa- gal  si g- gar  ba-gar 
4'.  gdl-mu  su-a  mu-.  . 
5'.  gis . . . .dingir . . 

6' 

7' 

8' 

9' gis-mu-se{ ?) 

10'.  igi  an-su  ni-il-da 


(vii) 

1 ' 

2'.  the  temple1  nourished2  them; 

3'.  at  that  time3  satisfaction  came. 

4.  Its  platform  (?)  stands  as  an  incan- 

tation4; 

5.  unto  Sir  there  is  a cry. 

6' - 

7 

8'.  The  house .... 

9'.  “Mv  son,  in  the  house(?). 

10'.  What  is  my  present5 6?” 

1 1 '.  The  musician(?) .... 


(viii) 

1' the  mighty  divine  lord 

2'.  increases  greatness. 

3'.  The  great  gate  to  bolt  he  appoints, 
4'.  my  door  for  protection  he.  . . . 

5 

6' 

7 

8' : 

9' may  he  be  favorab!e(?) 

10'.  To  heaven  he  lifts  an  eve 


control  of  the  gods,  or  at  all  events  not  in  human  control.  It  would  seem  probable  that  lines 
7-10,  from  which  so  much  is  lost,  contained  Ninkharsag’s  response,  ending  with  the  command 
to  look  to  the  divine  source  of  life, — probably  to  Enlil.  Line  1 1 states  that  man  lifted  his  eye  to 
him;  line  12  that  that  which  came  from  Kesh  (by  hypothesis  an  epidemic),  did  not  stand; 
lines  13,  14  tell  how  he  (Enlil)  delivered  the  lowly. 

‘The  sign  is  broken;  it  may  have  been  sa,  "net”  (OBW,  ii8is),  but  the  context  does  not 
favor  it. 

2 For  the  meaning  akdlu,  “feed,”  “nourish”  see  OBW,  273T 

3 Probably  referring  to  the  stopping  of  the  plague. 

4 An  early  expression  of  the  idea  that  the  very  presence  of  a holy  building  drives  away  evil 

spirits  and  evil  events  and  acts  as  a protection  to  a place. 

6 This  sign  (OBW,  521)  has  many  meanings.  It  might  be  rendered  “figure,”  "image.” 
“vessel,”  “sceptre,”  “bed,”  “rest,”  “love.”  and  “present."  The  last  mentioned  meaning  seems 
to  best  suit  the  context. 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


9 


n'.  dun  gis-^i-dim  11'.  opened1  by  the  tree  of  life! 

12' du-mu  12' my  dwelling. 

'3' >3' 

14' M' 


(ix) 

1  

2  nam-sag-ga 

3.  sangu  ni-nam 

4.  ga-ku  ne-da 

5.  ab-lal2 3-bi  sag-ga 

6.  mas-ra  ni-mP-nam 

7.  kas-kas-dim 

8.  gul-fi  ge-um-e 

9.  ki-nam-us-ni 

10.  mus  dam-dag-sii  mu-dim 

11.  da  dara-gis-dim 

12.  ki  gar 5 [t]il  n[e-g]u 

■3 

14 

0 


(ix) 

1  

2  favor 

3.  the  priest  proclaims. 

4.  The  firm  house  he  raised  up; 

5.  its  nest  is  favorable; 

6.  for  the  prince  he  appointed  it. 

7.  Like  a heap 

8.  may  the  joy  of  life  be  great ! 

9.  Prom  his  cohabitation4 

10.  with  Sir,  the  brilliant  wife,  he 

created 

1 1.  a strong  one,  like  a full-grown  ibex, 

12.  whom  he  commanded  to  guard  life. 

•3 

>4 

'5 


(x)  (x) 

1.  u-uru-a  u-uru-su  1.  “The  light  of  the  city,6 — in  the 

light  of  the  city 

2.  na-nam  2.  are  they; 

1 Cf.  OBW,  427s.  The  translation  given  above  is  the  only  intelligible  one  the  writer  can 
make  out  of  the  two  fragmentary  lines.  If  more  of  the  context  were  preserved,  it  might  appear 
that  the  sense  was  something  quite  different.  As  it  stands  the  passage  seems  to  imply  a 
knowledge  on  the  part  of  the  Babylonians  of  a story  kindred  to  that  of  Genesis  3.  However,  in 
the  absence  of  the  context  one  cannot  build  on  this. 

2 ab-lal  has  two  meanings,  aptu,  “a  nest”  as  of  swallows,  and  naplastu,  “scales”  or  “balances” 
(cf.  B.  3841,  3842).  As  “house”  is  mentioned  in  the  preceding  line,  the  word  has  been  trans- 
lated by  the  first  of  its  meanings.  If  the  second  meaning  were  chosen,  the  passage  would  imply 
that  the  god  possessed  scales  similar  to  those  that  are  so  often  pictured  in  Egyptian  inscriptions 
as  belonging  to  Osiris. 

3 For  me-ni-nam, — an  example  of  the  early  Sumerian  indifference  to  the  order  of  syllables. 

4 On  this  passage  see  the  discussion  which  follows  the  translation. 

5 Gar  menas  "a  guard;”  it  can  probably  express  the  verbal  form  of  the  thought  also. 

6 Lines  1-6  are  not  clear  to  me.  They  are  capable  of  at  least  two  interpretations.  I have 
translated  them  as  though  they  are  an  address  of  the  “strong  one  who  was  told  to  guard  life” 
(col.  ix,  11,  12)  concerning  the  demons  of  sickness.  This  is  one  possible  interpretation;  cf. 
JAOS,  XXXVII,  27. 


10 


YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


3.  gig-urn-a  gig-uru-su 

3.  The  darkness  of  the  city, — in  the 
darkness  of  the  city 

4.  na-nam 

3.  mu-uru-a  mu-uru-su 

4.  are  they; 

5.  The  people1  of  the  city, — among 

the  people  of  the  city 

6.  na-nam 

7.  ud-na  ul-ul 

8.  nin-na  gir-gir 

9.  es  en-lilkt 

10.  ud-na  ul-ul 

6.  are  they. 

7.  Whenever  there  is  gladness 

8.  its  lady  is  strong 

9.  0 house  of  Nippur. 

10.  Whenever  there  is  gladness 

1 1 . nin-na  gir-gir 

12.  dingir-ni  di-da 

13.  gu  durudu-e 

14.  ki  dda-uru  durudu-e 

1 5  

16  

11.  its  lady  is  strong, 

12.  its  god  is  just.” 

13.  Urudue  speaks 

14.  with  Dauru.  Urudue 

• '5 

16 

(xi) 

1 . igi  en-gal  an-[na\ 

2.  nin-gal  den-lil 

3.  dnin- gar-sag 

4.  igi  gin-gal  an-na 

5.  nin-gal  dEn-lil 

6.  d nin-gar-sag-ra 

7.  us  mu-ni-gu 

8.  gi  bil-mu-ni  erin-bi . . 

9.  a-mas  vii 

10  kam.mu  mun-dag 

11.  ki  mus-gir-da 

12.  bal-bal  dingir-da-{a 

13.  did-mag 

14.  nig-tur-{u-a  mu-da-rd 

1 5.  sig-ra  d id-da  urn 

(xi) 

1.  before  the  great  lord  Anu(?), 

2.  the  great  lady  of  Enlil, 

3.  Ninkharsag, 

4.  before  the  arbiter,  Anu, 

5.  the  great  lady  of  Enlil, 

6.  even  Ninkharsag, 

7.  the  exalted  one  spoke: 

8.  ‘‘On  my  fire  much  cedar 

9.  my  seven  brightnesses 

10.  makes  brilliant. 

1 1 . With  mighty  Sir 

12.  are  the  fruits  of  thy  wise  divinity. 

13.  The  great  divine  river 

14.  to  thy  vegetation  comes. 

15.  for  the  overflow  of  the  divine 

river  the  wall 

16 mu .... 

16 [thou  makest(?)]” 

(xii) 

1.  dsar-kim ? 

2.  gii  lil-gir  ba-ra(?) 

(xii) 

1.  Like  the  garden  god 

2.  she  commands  the  strong  spirit  to 

make 

1 Cf.  OBW,  62“ 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


11 


3.  g,i  pi-pi  disgara-nigginakku 

4.  sag  gestin-a-saru-ba  mu-mar-mar 

5.  igi  lag-lag  sir-gal 

6.  dingir-da  um-e 

7.  gasan-me  lid  dingir-el 

8.  nu-gu  gi-aiag  lal-{u 

9.  dda-ra-.a-bar-e 

10.  gii-li  gab  nunu{  nar  se-a 

1 1 . gu-gur  pu-gin 

12.  gasan-me  lii  lam-dal-esku-kim 

13.  sigdsa-sa-e 

14.  iag-iag-gir  an-lag 

15.  su-sig  sika-til  an-ga 

16.  gal . . . . 


3.  The  pipi- plants  of  Iskhara-nig- 

inakku ; 

4.  among  his  3600  vines  she  sets  them. 

5.  Before  the  sunlight  is  the  great  light 

6.  to  the  goddess,  the  mother. 

7.  Our  lady,  faithful  one,  brilliant 

goddess, 

8.  unspeakable  is  the  brilliance  of 

thy  goodness ! 

9.  Lrom  Dara1  is  food;2 

10.  thou  speakest,  the  gab-grain 
sprouts,  abundant  is  the  wheat; 
n.  the  wide  bank  is  an  increasing 
orchard. 

12.  O our  lady,  man  is  like  a sprout  of 
three  fronds,3 

13.,  the  planting  of  the  divine  begetter. 

14.  Strong  foundations  he  establishes; 

15.  a full  hand,  a full  vessel,  he  fills. 

16 


(xiii) 

1.  bur . . . .si  dub 

2.  [d]mus . . . .bar.  . . .gal-gur 

3.  lag-sir( ?)  den-lil 

4.  en-lilkl-su 

5.  gig-sii  mu-mar-mar 

6.  dtispak-ra  ki  la-ba-unu^-su 5 6 


(xiii) 

1 . A libation  bowl  [he]  poured  out 

2.  [to]  Sir  [at]  the  great  sanctuary. 

3.  The  fiery  offering  of  Enlil 

4.  at  Nippur 

5.  on  account  of  the  sickness  he  pre- 

sented ; 

6.  to  Ishtar  from  the  land  of  Khalab,4 


1 Dara,  “ibex,”  enters  as  an  element  into  a number  of  epithets  of  Enlil  and  Enki;  cf.  Michatz, 
Die  Gotlerlisten,  etc.,  p.  23. 

2 Perhaps  to  be  rendered  “fodder”  or  food;  cf.  OBW,  77  78. 

3 Cf.  OBW,  93“. 

4 The  Sumerian  reading  of  this  name  is  given  in  CT,  XII,  28,  28,  though  the  last  sign  or 
signs  are  unfortunately  there  erased,  leaving  only  { a-ba  legible.  The  ideogram  occurs  in 

Reisner’s  H ymnen,  99,  67,  and  in  slightly  different  writing  in  PSBA,  XIII,  158,  CT,  XV,  19,  7, 
and  the  Code  of  Hammurapi,  iii,  52.  Zimmern,  ZA,  III,  97  and  Tammu 1,  133,  Hommel, 
Grundriss  der  Geographic  imd  Geschichte  des  alten  Orients,  386,  390,  and  R.  F.  Harper,  Code  of 
Hammurabi,  7,  take  it  as  an  ideogram  for  Aleppo.  While  this  is  not  absolutely  certain,  it  is 
probable. 

6 lu,  as  a post-positive  equals  adi,  ana,  and  ina.  Ina  in  Akkadian  sometimes  is  equivalent  to 

“from.”  1 take  ki sft  in  this  phrase  to  be  equivalent  to  ki ta,  “from,”  which  occurs 

so  often  in  the  temple  archives,  e.  g.  HLC,  15,  43;  21,  11. 

That  an  Ishtar  from  Aleppo  should  be  worshipped  in  Nippur  in  this  period  is  interesting. 


12 


YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


7.  gig- su  mu-mar-mar 

8.  den-ki-ra  { u-ab-sii 

9.  gig-su  mu-mar-[mar) 

10.  lag(?)* l-sir  den-lil 

1 1 . en-lilkt  u-mas-su  ku-e 

12.  a-mas-su  gu-gu 

1 3.  ga-gar-a  menari-ne-na 

14.  menari-na  nu-mu-gal 

15.  ga  uru-a  nig  temen-na 


16. 


7.  on  account  of  the  sickness  he  pre- 

sented; 

8.  to  Enki  in  the  deep 

9.  on  account  of  the  sickness  he  pre- 

sented 

10.  the  fiery  offering(?)  of  Enlil. 

11.  O Nippur  on  abundant  food  thou 

feedest, 

12.  of  abundant  water  thou  drinkest, 

13.  luxurious  fatness  is  in  that  store- 

house; 

14.  that  storehouse  thou  dost  not  lock; 

15.  the  fatness  of  Akkad  is  the  pos- 

session of  the  temple. 

16 


(xiv) 

1 

2.  den-lil  mu-ab-a-gu 

3.  a-iig  gig  igi-ki-ka 

4.  a-uru-a  ne-ba-lal-lal 

5.  den-lil-a  ne-ne-e 

6.  a-uru-a  ne-ba-lal-lal 

7.  edin  nig-bil-{a 

8.  nig-bil  mas  mu-gal 

9.  edin  nig  temen-^a 

10.  nig  temen  mas  mu-gal 
1 1 . gir-mag  gud-ku  ad  nig-{u 

1 2.  es  en-lil[k'\ 

13.  ni-si-bi-a  ne-ba-na 


(xiv) 

1 

2.  Enlil  declares  to  him: 

3.  "Removed2  is  the  sickness  from  the 

face  of  the  land.” 

4.  "As  a protector  thou  removest 

it,” — 

5.  Enid's  are  they, — - 

6.  "as  a protector  thou  removest  it. 

7.  The  plain  is  thy  royal  possession; 

8.  the  royal  possession  bears  fruit. 

9.  The  plain  is  the  possession  of  thy 

temple; 

10.  the  possession  of  the  temple  bears 

fruit. 

1 1 . The  great  dagger,  the  ox-devourer, 

0 father,  is  thy  possession; 

12.  the  house  of  Nippur 

1 3.  it  waters,  it  exalts. 


but  not  strange.  Clay  has  shown  that  the  dynasty  of  Agade  was  of  Amorite  origin  ( Amurru , 
190  f.).  During  its  supremacy  and  even  later,  there  must  have  been  Amorite  inhabitants  in  Baby- 
lonian cities,  who,  of  course,  brought  their  deities  with  them. 

1 The  part  of  the  sign  remaining  looks  like  the  beginning  of  um,  but  is  the  same  sign  as  in 
line  6.  It  may  be  intended  for  dub  or  lag  (OBW,  270).  I have  tentatively  read  it  lag. 

2 Cf.  B,  1 1445. 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


13 


14. 

>5- 

ifi 

iabar-mag-iu  us( ?) 
gan-kul  mu-gi  gu 

14.  Thy  great  weapon  is  lifted  up.” 

15.  The  seeded  field  the  bird  discovers. 

16 

(xv) 

(xv) 

1 . 

. ...  en ...  . 

1 lord .... 

2. 

....  mg-gz .... 

2 possession  . . 

3- 

rf[czz-/z7]  sag-sit 

3.  for  Enlil,  the  prince, 

4- 

gig-sit  mn-mar-mar 

4.  on  account  of  the  sickness  he  pre- 
sented. 

5- 

■nam-nam-ra 

5.  “Let  it  not  come  ! 

6. 

nam-nam-ra 

6.  let  it  not  come!” 

7- 

ud  Jnin-[ga]r-[sag]-a  (?) 

7.  When  to  Ninkharsag 

8. 

dnin-nrta 

8.  Ninurta 

9. 

mes-lam-ta  e 

9.  coming  from  Meslam 

10. 

ud  ge  mag-mag-a 

10.  day  and  night  with  might 

1 1 . 

rug  gir  bar-n[e\  mi-tub, 

1 1 . the  increase  of  his  cattle  protects 

12. 

ug-gi 

12 

■3- 

lag  mu-ni-kesda 

13.  The  foundation  thou  strengthen- 
est  for  it, 

14. 

si-si-ma-ta  {a 

14.  thou  fillest, 

1 5- 

lal-lal-ma-[ta  ia\ 

1 5.  thou  raisest  up. 

16. 

16 

(xvi) 

1 

(xvi) 

I 

2. 

2 

3- 

gig-  ■ ■ -gig-  • ■ • 

3.  sickness.  . . .sickness.  . . . 

4- 

su-nigin  sar-na-a 

4.  all,  in  its  entirety. 

5. 

gurus-{i  [dingir]  lam-ma 

5.  Lord  of  life,  god  of  fruit, 

6, 

gurus-ii  dingir  lam-ma 

6.  Lord  of  life,  god  of  fruit, 

7- 

ka-dug  tab-bi  de 

7.  pour  out  good  beer  in  double 
measure; 

8. 

de . .na  ial  sig 

8.  pour  it  out,  make  abundant  the 
wool ! 

9. 

ama-mu  a[ag  ra  {u-a  na-ur 

9.  0 my  mother,  brilliant  one,  come! 
The  flour  withhold  not ! 

10. 

kala-iu  sar(?)-na  um-bar 1 

10.  (may)  thy  might  man’s  garden  (?) 

restore  l1 


JCf.  OBW,  3013. 


14 


YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


1 1.  ama-mn  [dingir]-nin  nu-gud  me-a  1 1.  O my  mother,  divine  lady,  is  there 

no  might  with  thee? 

12.  dig  gig  su-su-a  ne-sub  12.  To  expel  the  sickness,  I pray 

earnestly ! 


13.  tur-li  nu-nie  a-lil 

13.  In  the  fold  (may)  there  be  no 

demon ! 

14.  a- gig  a-bil-a 

14.  sickness,  fever 

1 5.  dig.  . ' 

1 3.  expel  ... 

(about  seven 

lines  are  defaced  here). 

(xvii) 

(xvii) 

8.  gig .... 

8.  The  sickness .... 

9.  iv  iemen-{a  mu-ni-da 

9.  Four  (times)  thy  temple  platform 

approaches. 

10.  sal-me . . . .na.  . . . sal-me . . 

io.  T he  priestess.  . . the  priestess.  . . . 

11.  dup  den-{ii  tab  pu-bi 

1 1 . The  down-pour  of  En-zu  makes 

deep  his  well 

12.  ki-tur-ra-bi 

12.  which  he  dug. 

13.  lal-es  ki-a  nin-urta  ra  erim 

13.  The  sea  fills  the  land;  Ninurta 

comes  as  a laborer; 

14.  [ki]  mu-rug  \ag  [l\i-a.  . . . 

14.  [who]  increases  the  boundary  abun- 

dantly  (?) 

is. 

is 

(xviii) 

1 

(xviii) 

1 

2 

2 

3.  nam-e-na 

3.  Let  him  not  come! 

4.  ki-am  nam-gud-du 

4.  Like  the  wild-ox  his  strength 

5.  mu-me  gub 

5.  is  terrible.1 

6 gig ki 

6 sickness ...  the  land. 

7.  [dingir]-nin . . . .gu 

7.  0 divine  lady,  speak 

8 ne-ne 

8 them 

9.  mu-  .-dag(?)  uru 

9.  establish(?)  the  city. 

10.  gu-la  na-ra 

10.  Let  not  the  full  bank  overflow! 

11.  {ag-gi-e  ni-kal(?) 

1 1 . The  side  is  strong, 

12.  gub-na  a-ag-gi 

12.  its  firmness,  complete. 

13.  gi-ba  ge-mi-de 

13.  May  its  reeds  be  abundant, 

14.  dingir-en-a  elim-til-la 

14.  0 divine  lord,  living  ram 

15 

15 

Gub  is  a predicate  adjective  after  me  = basu ; cf,  OBW,  20742. 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


15 


(xix) 

l -ni- . -ru  nigin-sar 

2.  lul . .lu  igi-igi-ii-[ni] 

3  

4  bar-bar-ra 

5.  kud  ga-sub-a-{u 

6 

7 

8.  engur-al(?) . . . .bur-bi . . 

9.  ni-fa-su  nin 
10.  nam-nam  gul 

1 1 . ra-na  den-fu  rd 

12.  ku-se  ge-gana-an 

13.  ki-fu  mu-su-es-gub 

14.  lu-lu  gu 

O 


(xix) 

1.  when(?)  thou  makest(?)  all  vege- 

tation . . 

2.  strong  is  man;  his  eyes  see. 

3  

4  brilliant  (?). 

5.  The  decree  do  thou  establish  ! 

6 

7 ; 

8.  The  deep  abyss  for  a libation- 

bowl  .... 

9.  By  thy  wind,  O lady, 

10.  command  not  the  storm-cloud(P)2 

11.  to  come!  O Enzu,  come. 

12.  Let  the  meal  offering  be  abundant ! 

13.  Thy  land  it  establishes. 

14.  Men  say: 

1 5 


An  interesting  peculiarity  of  the  palaeography  is  the  writing 
of  the  determinative  kam,  which  is  often  placed  after  numerals 
as  in  the  cone  of  Enlitarzi.2  In  column  xi,  10,  of  our  text  it  is 
written  on  the  next  line  after  the  numeral  to  which  it  points. 
The  possessive  mu  “my”  in  the  same  line  refers  back  to  the 
noun  in  the  preceding  line. 

It  is  interesting  to  note  that  in  this  text,  in  accordance  with 
a wide-spread  conception  of  early  men,  water  was  regarded  as 
holy.  The  Tigris  and  Euphrates  are  twice  spoken  of  as  holy 
rivers,  and  the  “mighty  abyss”  (or  well  of  the  mighty  abyss) 
is  appealed  to  for  protection  (col.  iii,  10). 

As  was  to  be  expected  the  principal  deity  mentioned  in  the 
text  is  Enlil,  though  Enki  is  also  prominent,  and  Enzu  and 
some  minor  gods  are  also  mentioned.  The  name  Ninlil  does 


1 Cf.  OBW,  II,  p.  251,  note  **. 

2 See  A L lotte  de  la  Fuye,  Documents  presargoniques,  No.  32. 


16 


YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


not  occur.  The  spouse  of  Enlil  is  here  called  by  two  other 
names,  Ninkharsag  and  Mush  or  Sir.  That  Ninkharsag  was 
one  of  the  names  of  the  consort  of  Enlil  has  long  been  known, 
but  the  new  light  that  the  text  throws  on  the  Snake  goddess 
Sir  is  important.  That  she  was  a goddess  down  to  the  time  of 
Esarhaddon  has  long  been  known,1  though  Jastrow  in  his  great 
work,  Religion  Babyloniens  und  Assyriens-  appears  to  have 
overlooked  it.  In  an  inscription  of  Esarhaddon  published  in 
BA,  III,3  Sir  is  defined  as  nbe-lit,  “the  divine  lady,”  while  in 
another  copy  of  the  text  we  find  Sir  ilbel .4  The  scribes  of  Esar- 
haddon were  therefore  uncertain  as  to  her  sex, — a fact  that 
indicates  that  she  was  actually  in  process  of  being  transformed 
from  a feminine  to  a masculine  deity.5  Zimmern6  supposes  that 
Sir  was  identical  with  the  dragon-serpent  Tiamat,  but  the 
references  to  her  in  our  text  disprove  that  view.  She  was 
regarded  as  a beneficent  goddess,  a friend  to  mankind. 
Although  Sir  appears  in  this  text  as  a goddess,  the  serpent 
deity  was  also  from  early  times  sometimes  regarded  as  a god.7 
According  to  our  text  Mush  (Sir)  was  a spouse  of  Enlil.  She 
was  very  wise.  Her  counsels  strengthen  the  wise  divinity  of 
Anu  (xi,  ii,  12),  a statement  which  reveals  a point  of  view 
similar  to  that  of  Genesis  31:  “Now  the  serpent  was  more  subtle 
than  any  beast  of  the  field.”8  Snake  worship  is  very  old  and 
has  been  widely  scattered  over  the  earth.  It  is  not  strange, 
therefore,  that  one  of  the  roots  of  the  cult  at  Nippur  should 

1 Cf.  Zimmern,  KAT3,  504  ff. 

2 Vol.  1,  55,  105,  163  ff.  So  also  Ward,  Seal  Cylinders,  p.  127,  and  Langdon,  Tammu{,  120  f. 

3 P.  297,  42;  cf.  p.  238,  42. 

4Cf.  BA,  III,  307,  34. 

6 See  the  writer’s  Semitic  Origins,  pp.  120,  125,  etc. 

6 Loc.  cit. 

7 See  Ward,  Seal  Cylinders,  No.  362  f.,  and  Langdon,  Tammui,  120  f. 

8 In  later  times  $ir  appears  mainly  on  the  boundary  stones;  cf.  W.  J.  Hinke,  BE,  Series 
D,  Vol.  IV,  p 229  and  the  translations  passim. 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


17 


have  been  the  snake-goddess.  One  passage  concerning  her  is 
very  interesting.  “From  his  cohabitation  with  Sir  (Mush),  he 
begat  one  strong  as  a large  ibex,  whom  he  told  to  guard  life.” 
(ix,  8-1 1 ).  This  statement  embodies  an  idea  very  wide-spread 
among  men,  that  important  acts  of  creation  are  the  result  of 
cohabitation  between  a god  and  a goddess.  This  idea  is 
expressed  in  lines  22-30  of  a tablet  which  describes  the  origin 
of  a city  and  the  beginnings  of  agriculture,  published  by 
Langdon,  and  which  he  calls  the  Sumerian  Epic  of  Paradise, 
the  Flood,  and  the  Fall  of  Man,1  as  well  as  in  No.  4,  line  22  fT, 
and  in  Nos.  4 and  8 of  this  volume;  it  appears  in  the 
Japanese  myth  that  all  things  were  generated  by  the  union  of 
Izanagi  and  Izanami,2  in  Indian  myths,  which  represent  the 
earlier  Vedic  cosmogonic  ideas,  and  which  refer  to  acts  of  cre- 
ation as  acts  of  generation.3 4 

Another  point  of  interest  which  the  text  makes  prominent 
is  the  connection  of  Ninkharsag  with  enchantment.  To  her 
is  attributed  the  function  of  enchanting  the  demons,  or  of 
keeping  them  away  by  incantations.  If  I rightly  understand 
the  text,  a number  of  sentences  are  given,  the  utterance  of 
which  by  her,  was  supposed  to  banish  demons  from  the  temple. 
A recollection  that  some  such  function  attached  to  Ninkharsag 
is  found  in  one  of  the  Riiualtaj elnx  published  by  Zimmern,  in 
which  divination  by  oil,  connected  with  the  name  of  Enme- 
duranki  is  somehow  also  connected  with  the  name  of  Nin- 
kharsag. A line  in  the  text  is  broken,  so  that  it  does  not  appear 
whether  it  is  divination  by  oil,  or  Enmeduranki  himself  that  is 

1 See  G.  A.  Barton,  in  American  Journal  of  Theology,  XXI,  576  ff.,  and  Jastrow  in 
AJSL,  XXXIII,  112  f. 

2 See  G.  W.  Knox,  The  Development  of  Religion  in  Japan,  New  York,  1907,  p.  21  ff. 

3 Cf.  A.  A.  Macdonnell,  History  of  Sanskrit  Literature,  New  York,  1900,  p.  132. 

4 H.  Zimmern,  Ritualtafeln  fur  den  IVahrsager,  Leipsig,  1901,  No.  24,  1.  26. 


18 


YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


called  “a  creation  of  Ninkharsag,”  but  the  text  attests  a later 
belief  in  her  connection  with  the  subject.  It  appears  that  in 
the  lapse  of  time  her  patronage  was  transferred  from  enchant- 
ment to  divination.  In  this  connection  it  is  stated  that  a 
deity  named  Bada,  who  is  otherwise  unknown  to  me,  opposed, 
or  was  hostile  to  Ninkharsag.  From  the  point  of  view  of 
suffering  men,  Bada,  then,  if  not  an  actual  devil,  was  one  of  the 
not-altogether-friendly  divinities  that  had  in  him  the  potenti- 
alities of  devilship.  Perhaps  this  is  too  strong  a statement 
of  the  case,  for,  in  Babylonian  thought,  the  gods  were  subject 

to  all  the  passing  moods  of  men,  and  Bada  may  have  been 

thought  to  oppose  Ninkharsag’s  beneficent  restraint  upon 
demons,  not  of  settled  purpose,  but  on  account  of  some  tem- 
porary dislike  of  men. 

In  column  x,  13  mention  is  made  of  Urudu-e,  or  the  Bronze 

god.  In  CT,  XXIV,  49,  5b  Urudu  is  defined  as  Ea.  It  is 

probable,  therefore,  that  in  our  text  Urudu  is  an  epithet  of 
Enki.  The  lists  of  gods  in  CT,  XXIV  further  record  a god 
Urudu-nagar-dingir-e-ne,  literally  “The  bronze-carpenter  of  the 
gods”  or  “The  metal-worker  of  the  gods’’  (cf.  CT,  XXIV,  12, 
23;  23,  87b),  and  Urudu-nagar-kalam-ma,  “The  metal-worker 
of  the  world”  (CT.  XX IV,  12,24;  2 5,  8ya).]  The  simple  phrase, 
“the  Bronze  god,”  suggests  a god  represented  by  a bronze  statue, 
but  the  name  may  have  originated  because  the  god  of  wisdom 
was  believed  to  have  imparted  the  knowledge  of  working  metal. 
As  Ea  is  the  Semitic  name  usually  applied  to  Enki,  it  is  probable 
that  in  our  text  Urudu-e  is  Enki. 

The  passage  that  mentions  Urudue  says  that  he  spoke  with 
a deity  called  Da-urn.  In  CT.  XXIV,  1,13  Da-uru  is  given  as 
one  of  the  names  of  Anu.  When  it  is  said  in  our  text  that 


Cf.  Paul  Michatz,  Die  Gotlerlisten  der  Serie  An  iluA-na-um,  Breslau,  1909,  p.  19. 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS  19 

Urudue  spoke  with  Dauru,  it  is  but  another  way  of  saying  that 
Enki  addressed  Anu. 

As  among  all  early  peoples  the  presence  of  the  temple,  the 
abode  of  deity,  was  thought  to  afford  protection  to  the  land 
(col.  vii,  5 ff.).  This  idea  persisted  in  Israel  down  to  the  time 
of  Isaiah  or  later,  (cf.  Isa.  xxxi,  4,  5). 

In  col.  xii,  3,  the  name  of  a deity  is  expressed  by  nigin, 
the  ideogram  for  double  enclosure,  or  grand  total.  CT.  XXIV, 
18,  9b  gives  the  Sumerian  name  of  this  deity  as  Ishkhara- 
nigginakku,  and  the  Semitic  as  the  goddess  Ishtar. 

This  goddess  who  is  said  by  her  ideogram  to  sum  up  the 
totality  of  deity,  is  said  to  be  the  possessor  of  pi-pi,  i.  e.  the 
pi-pi-tree  or  pi-pi- plant.  This  plant  is  mentioned  in  K 71b, 
iii,  21, — a tablet  published  by  Kiichler,1  where  the  writing  is 
lam pi-pi.  It  was  a plant  believed  to  have  medicinal  properties, 
since  in  the  tablet  published  by  Kiichler  it  is  an  ingredient  of  a 
medical  prescription. 

Another  interesting  statement  is  found  in  col.  xv,  8 ff., 
where  the  phrase  mes-lam-ta-e,  or  as  formerly  read  sid-lam-ia-e , 
follows  the  name  of  Ninurta  or  Nin-ib.  This  phrase  is  in  later 
texts  connected  with  the  name  of  Nergal,  and  later  still,  with 
the  planet  Mars.2  The  phrase  means,  “the  hero  who  comes 
forth  from  lam,”  or  “the  prince  who  comes  forth  from  lam.” 
The  only  known  meanings  of  lam  are  “sprout,”  “to  bear  fruit,” 
and  ninsabu,  perhaps,  “be  blown  away”  from  the  stem  nasabu, 
“to  blow,” — a meaning  applicable  to  the  falling  petals  of  a 
flower,  or  to  the  pollen  of  a fruit-bearing  plant.  The  sign  lam 
itself  probably  originated  in  the  picture  of  a ploughshare,  thus 
suggesting  growth  and  fruitfulness.  When  this  phrase  describes 


1 Beitrage  \ur  Kenntniss  der  assyriscb-babyloniscben  Median,  L.eipsig,  1904. 

2 Cf.  Jastrow,  Religion  Babyloniens  und  Assyriens,  I,  64,  185,  II,  18,  II,  628  f. 


20 


YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


Ninurtaas  “the  hero  who  comes  forth  from  lam,”  what  does  it 
mean?  May  the  meaning  not  be  suggested  by  two  seals  pub- 
lished by  Ward  on  which  a god  is  represented  as  a walking 
tree?1  In  each  case  a human  form  takes  the  place  of  the  tree- 
trunk,  the  head  is  surmounted  by  the  horns  that  are  emblem- 
atical of  deity,  and  from  the  body  the  branches  of  a tree 
grow.  Probably  we  see  in  these  figures  the  picture  of  the 
“hero  who  came  forth  from  vegetation’’  (lam).  It  is  this 
hero  who  comes  forth  day  and  night  from  vegetation,  as  our 
text  says,  who  protects  the  increase  of  the  cattle.  This  deity 
is  declared  to  be  Ninurta  or  Ninib,  rather  than  Nergal.  It 
thus  becomes  probable  that  the  deity  referred  to  under  the 
name  Mes-lam-ta-e  in  the  time  of  Dungi,2  of  the  dynasty  of  Ur, 
was  Ninib  rather  than  Nergal. 

In  conclusion  it  should  be  noted  how  closely  sickness  is 
associated  in  the  text  with  the  work  of  demons.  In  col.  x,  1 8, 
according  to  one  interpretation,3  a demon  is  adjured  not  to  fly 
to  the  darkness  of  the  city,  the  light  of  the  city,  or  the  people 
of  the  city.  The  Babylonian  view  that  sickness  was  demoniacal 
possession  was  so  all-pervading  that  its  primitive  character  does 
not  need  demonstration.  The  evidence  of  this  text  on  the 
point  is,  accordingly,  what  we  might  expect. 


1 Cf.  Ward,  Seal  Cylinders  of  Western  Asia , Nos.  374,  378. 

2 CT,  V,  12217  and  IX,  35389. 

3 The  rendering  given  in  the  text  seems  more  probable,  but  the  passage  is  difficult. 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


21 


No.  2. 

AN  OLD  BABYLONIAN  ORACLE(?). 

This  text  is  very  enigmatical.  The  interpretation  of  it 
here  put  forth  is  given  with  great  reserve. 

Transliteration  and  Translation. 


(i) 

1 . gal-X 1 bud-du 

2.  garas-bar  { id-da 

3.  Al-la-dKal 

4.  me ga-isib-bi  ama  gub 

(i) 

1.  The  great  victim  (?)  is  cut  open; 

2.  the  oracle  comes  forth. 

3.  0 Alla-Kal, 

4.  the  wise  priest  firmly  establishes 

(it). 

5.  nam-sir-ge 

5.  Of  the  apparent  fate 

6.  men  mega-isib  bur-pad-da  6.  I,  the  wise  priest,  am  beholding 

the  whole. 


7.  gal.  . . . 

8 

7.  The  great .... 

8 

(ii) 

1.  bur-dub 

2.  dEn-lil-lal 

3.  dEn-ki-la 

4.  ge-gal-ne 

5.  ki-dEn-ki  gub 

6.  nam-sar-a-ge-a 

7.  en  mu-ge-gal 

8.  me-gi-la 

9.  [men]  mega-isib-mag 
10.  [ki]  dEn~iu  na 

(ii) 

1.  The  destructive  axe 

2.  Enlil 

3.  from  Enki 

4.  verily  will  take. 

5.  Standing  with  Enki 

6.  in  wisdom 

7.  the  lord  verily  will  receive  it; 

8.  verily  he  will  guard  i,t ! 

9.  I,  the  wise  high  priest, 

10.  whom  Enzu  exalts, 

(iii) 

1.  dingir-dingir-ra 

2.  an-sar-ru 

(iii) 

1 . the  gods 

2.  address. 

1 See  p.  23  ff 


22 


YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


3.  ki-dingir-a  ni-i[n]-da 

4.  ge-gub 

5.  utu-utu 

6.  erin-erin 

7.  oh?  an-babbar 

8.  dEn-{ii  an-da 

9.  dEn-{u  ni-iitu 


3.  Unto  the  god  I say: 

4.  “May  there  stand 

5.  the  dwellings 

6.  of  cedar.” 

7.  I lis  mouth  he  opened, 

8.  Enzu  said: 

9.  “Where  Enzu  dwells 


(iv) 

1 . ni-utu 

2.  as  nun-me-su  [m\-mag 

3.  dingir-ri-ne 

4.  an-se-ter-da 
5- 

6.  m'w  ni-dim 

7. 

8.  zRw  siris 

9.  gal-unu 
10.  ‘‘ En-lil-lal 


(iv) 

1 . he  dwells. 

2.  As  one  of  the  bearded  princes  he 

is  exalted. 

3.  His  god 

4.  shall  fasten 

5.  the  foundation  firmly; 

6.  with  cedar  he  shall  build. 

7.  Strong  are  the  houses; 

8.  the  dwelling  is  of  aromatic  wood, 

9.  the  great  dwelling 

10.  of  Enlil.” 


E he  text  here  presented  is  enigmatical  and  difficult,  and  it 
must  he  confessed  that  its  interpretation  is  uncertain.  That 
offered  here  is  merely  tentative.  If  I rightly  understand  it,  it 
is  an  oracle  obtained  from  the  inspection  of  a victim  by  a seer 
for  Allu-'Kal,  who  wished  to  rebuild  the  temple,  or  some  build- 
ings that  formed  a part  of  the  temple  at  Nippur.  The  building 
was  to  be  constructed  of  cedar.  I take  it  that  the  destructive 
axe  which  Enlil  is  to  receive  from  Enki  is  the  axe  with  which 
the  cedars  are  to  be  cut.  Enki,  the  god  of  wisdom,  was  supposed 
to  be  the  inventor  of  working  wood  as  well  as  the  discoverer  of 
working  bronze.  This  axe  and  its  work,  it  is  declared  Enlil  will 
guard.  The  priest  then  adjures  the  gods,  addressing  Enzu  in 
particular,  requesting  that  the  dwellings  of  cedar  may  stand, 
and  he  declares  that  in  reply  Enzu  assured  him  that  AIIa-’Kal 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


23 


dwells  where  he  (Enzu)  dwells,  that  he  (Alla-'Kal)  is  exalted  as 
one  of  the  bearded  princes,  that  the  foundation  shall  be  firmly 
laid,  the  dwellings  constructed  of  cedar,  and  the  great  dwelling 
of  Enlil  of  aromatic  wood. 

The  sign  which  I have  rendered  victim(P),  is  an 


unidentified  sign. 


It  is,  apparently,  an  older  form  of 


a 


sign  which  Langdon  in  AJSL,  XXXI II,  48  ff.  reads  sub  and 
equates  with  shepherd.  Elis  evidence  for  this  is  that  in  a sylla- 
bary of  the  time  of  Lugal-usum-gal  published  by  Schileicho  in 
ZA,  XXIX,  79  gal-^^^^f  occurs  next  to  gal-sab,  which  Langdon 
translates  “great  shepherd’’  and  reads  sub.  It  has  the  value 
sab  according  to  all  the  syllabaries,  and  means  “great  priest’’ 
or  “great  baru- priest.”  Langdon’s  inference  that  because  the 
two  words  follow  each  other  in  the  syllabary  they  are  therefore 
synonyms  is  likewise  fallacious.  Moreover  the  Sumerian  word 
for  shepherd  is  not  sub  but  sib  or  siba.  In  Clay’s  Miscellaneous 
Inscriptions  of  the  Yale  Babylonian  Collection,  No.  12,  there  is 
published  a larger  duplicate  copy  of  the  syllabary  ascribed  to 
Lugal-usum-gal  in  the  ZA  text.  A study  of  this  makes  it  clear 
that  the  larger  part  of  the  syllabary  is  occupied  with  a list  of 
Sumerian  words  before  which  gal,  “great’’  could  be  written. 
Thus  in  col.  i we  have  gal-kal,  “large  laboring-man;’’  gal-mus, 
“large  serpent;”  gal-dim,  “large  dim-grain;”  gal-sangu,  “high 
priest;”  gal-sangu-e,  “large  priest-house;”  gal-ti,  “long  life;” 
gal-pa-sag,  “large  palm  grove”;  gal-mus  pa,  “large  fearful(?) 
serpent;”  gal-tuk(?),  “long  hair;”  gal-kesseba,  “great  image;” 
gal-mus -E mu s+ sir,  “great  sbinbiltu-tree;”  gal-pa-bi,  “great  terra 
cotta  sceptre;”  gal-pa-urudu,  “great  bronze  sceptre;”  gal-e, 
“great  house.”  Col.  ii  is  mostly  occupied  with  a list  of  garments, 
but  in  line  11  we  find  gal-numun,  “abundant  seed;”  in  1.  13 


24 


YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


gal-sil,  “large  prayer-offering.”  Line  14  has  the  heading  nun-me, 
“princes”  or  “great  men.”  Naturally  therefore  1.  15  begins  gal- 
sangu,“  high  priest” — a term  which  here  occurs  for  a second  time. 
The  end  of  the  second  column  and  the  beginning  of  the  third 
are  defaced.  When  col.  iii  becomes  legible  we  read:  gal-li, 
“great  unguentary  (of  a temple  court);”  gal-kisal,  “great  temple 
court;”  gal-sab,  “great  baru- priest;”  gid-sab,  tall  baru- priest; 


question,  which  is  followed  by 


gal-tur,  “a  great  court-yard”  or  a “great  fold.”  It  is  clear  from 
this  list  of  words  that  because  one  word  follows  another  they 
are  not  necessarily  synonyms.  The  context  of  the  expression 


in  the  Nippur  inscription  suggests  that  some  meaning 


gal- 


like  victim  would  be  appropriate,  and  it  would  not  in  the  sylla- 
bary be  inappropriate  for  a victim  to  be  followed  by  the  fold 
from  which  the  victim  was  taken.  I accordingly  tentatively 
translate  “a  large  victim.” 

If  I am  right  in  taking  the  Al-Ia-'Kal  as  a proper  name  it 
is  proof  that  al-la,  though  sometimes  the  name  of  a deity  pre- 
ceded by  the  determinative  dingir,1  is  not,  when  not  so  pre- 
ceded, always  a deity  as  Huber  supposes.2  It  is  a predicate 
element  here.  The  name  means,  “the  god  Kal  protects.” 

Mus  in  col.  i,  5 is  spelled  with  the  sign  for  serpent  (OBW, 
328).  Here  it  apparently  represents  a phonetic  spelling  of  Mus 
“appear,  appearance”  (OBW,  1 1 5 ) . 

In  col.  i v,  2 the  phrase  as-nun-me-su,  “one  of  the  bearded 
princes,”  is  interesting.  Nun  has  the  meanings  “great,” 
“prince,”  “strong,”  “lord,”  and  preceded  by  the  determinative 

1 See  E.  Huber,  Personennamen  in  den  Keilschrift-Urkunden  aus  der  Zeit  der  Konige  von  Ur 
und  Nisin,  Leipsig,  1907,  p.  45  f , and  G.  A.  Barton,  Haverford  Library  Collection  of  Cuneiform 
Tablets,  Philadelphia,  Vol  111,  1914,  p.  12. 

2 Op.  ci t. . p.  185. 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


25 


for  divinity  may  denote  Anu,  Ea,  Bel,  or  Sin.  The  Sumerian 
deities  are  pictured  on  the  seals  as  bearded,  although  the 
Sumerians  themselves  were  beardless.  Eduard  Meyer  has 
shown  that  this  is  because  the  Semites  were  the  first  settlers  in 
Mesopotamia,  and  that,  after  the  invasion  of  the  country  by  the 
Sumerians,  the  Sumerians  adopted  the  local  traditions  of  var- 
ious Semitic  deities  and  pictured  their  gods  as  bearded.  Since 
this  is  the  case,  may  not  the  phrase  be  a hint  to  Alla-'Kal  that 
he  may  be  deified  as  were  Naram-Sin,  Gudea,  Dungi,  Bur-Sin, 
Gimil-Sin  and  others? 


26 


YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


No.  3. 

HYMN  TO  DUNCE 

I he  colophon  to  this  tablet  states  that  it  is  the  first  of  a 
series  addressed  to  “My  King,’’  and  the  contents  make  it  clear 
that  the  king  was  Dungi.  The  tablet  was  originally  consider- 
ably larger  than  at  present  and  contained  six  columns  of  writing. 
Columns  i and  ii  have  suffered  at  the  ends  by  breaking;  col- 
umns v and  vi,  at  the  beginning;  while  columns  iii  and  iv  have 
been  almost  destroyed. 

Similar  hymns  to  Dungi  have  been  published  by  Langdon 
in  BE,  XXXI,  Nos.  4 and  5 and  in  PBS,  X,  No.  7 (translation, 
p.  136  f.).  Such  compositions  appear  to  have  been  introduced 
into  Babylonian  worship  in  the  time  of  the  dynasty  of  Ur,  and 
were  continued  into  later  dynasties.  Thus  two  hymns  to 
Ishmi-Dagan  of  the  dynasty  of  Nisin  are  published  by  Lang- 
don, BPS,  X,  Nos.  9 and  14.  A text  to  I bi-Sin  of  the  dynasty 
of  Ur  is  also  published  below. 

Phis  custom  seems  to  have  been  introduced  with  Dungi. 
Was  it  begun  during  his  life-time,  or  only  after  his  death?  Mer- 
cer has  contended  (JAOS,  XXXVI,  360-380)  that  no  Baby- 
lonian king  was  worshipped  during  his  lifetime,  but  that  all 
such  worship  developed  after  their  death.  He  overlooked, 
however,  the  fact  that  his  contention  is  nullified  by  proper 
names  that  were  given  during  Dungi’s  reign.  On  one  tablet 
(HLC,  II,  pi.  53,  No.  10)  the  following  names  occur:  ddun-gi- 
ra-kalam-ma,  “The  land  is  for  the  god  Dungi;’’  ddun~gi- 
kalam-ma-gi-li-bi,  “The  god  Dungi, — the  land  is  his  delight;’’ 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


27 


ddun-gi-a-ns,  “The  god  Dungi  is  the  strength  of  man;’’  ka-dun- 
gi-ib-ta-e,  “The  word  of  the  god  Dungi  goes  forth;’’  ama-ddun- 
gi-ra-ur-ru,  “The  mother  of  the  god  Dungi  is  the  goddess 
Urru;’’  d dun-gi-u-nam-ti , “The  god  Dungi  is  the  food  of  life.” 
On  another  tablet,  HLC,  I,  12,  No.  5 2,  9,  occurs  the  name 
tab-ldun-ki-dnannar,  “T  he  god  Dungi  is  the  twin  of  the  god 
Nannar.”  This  tablet  is  also  dated  during  Dungi’s  reign.  If 
such  praise  could  be  given  him  by  means  of  proper  names  dur- 
ing his  lifetime,  there  can  be  little  doubt  but  that  laudatory 
hymns  such  as  this  were  composed  in  his  honor  while  he  was 
yet  alive.  The  script  of  our  tablet  shows  that  this  copy  was 
made  during  the  time  of  the  First  Dynasty  of  Babylon,  but 
that  does  not  preclude  an  earlier  date  for  the  composition  of  the 
original. 


Transliteration  and  Translation. 


(i) 

1 . lugal  mu  g[ud-gal  a]-gu-nu 

2.  mus-rus  igi  ug-ga 

3.  sib  dun-gi  gud-gal  a-gu-nu 

4.  mus-rus  igi  ug-ga 

5.  amar-tur-bi  gal-la  sar  barun 

6.  gibil  bar  mar-ri  silim-ne 

7.  lig-ga-gi  ur-sag-ga  twn-ma 

8.  gi-ten  kalam-ma-na 

9.  us-gi  dutu  ki  gar-si-di 

10.  sag-a-su  gat-da  gub-bi 
1 1 . ug-i-i-da  ga-{i  kii-a 


(i) 

1.  O my  king,  great  warrior,  lord(P),1 

2.  O mighty,  lion-eyed  serpent, 

3.  O shepherd,  Dungi,  great  warrior, 

lord(P), 

4.  O mighty,  lion-eyed  serpent, 

5.  Offspring  of  the  fold  who  pro- 

tectest  the  improved  garden, 

6.  O brilliant  flame,  thou  bestowest 

its  welfare. 

7.  Wise  ruler,  hero,  come! 

8.  Give  rest  unto  the  land  ! 

9.  A faithful  hero,  a sun-god,  who 

art  just, 

10.  At  the  head  with  the  sceptre  thou 

standest; 

1 1.  O exalted  lion,  the  fat  of  life  thou 

eatest. 


1 Cf.  B,  6575. 


YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


28 

12.  gud  kas-gar  elini-gal  su-sar-da 

13.  sa-{a  kur  dii  a^ag-ga  sa  sa 

14.  lugal  sag-men-na  gi-li-bi 

15.  dun-gi  nimgir-gi-dim 

16.  ge-ul-bi 

1 7.  aga  kesda  nanr-dingir-ra  gub-gub 

18.  lugal-an-ni-mu  dug-ga  sa-a 

19.  sib  {id-a  si  tun 

20.  den-lil-lal 

21.  nin-gi  dnin-lil-lal 

22.  ki-aga-sag-bi-na 

23.  hi  gal-mu  ia-dim 

24.  a-ba  an-ga  kal 

25.  a-ba  an-ga-a-da  sa 

26.  a-ba-{a-dim 

27.  sd-ta  s"ku-pi  ga 

28.  su-ama  mu-ni-in-gu 

29  ur-sag  dib-u 

30  e e 

31  ga  tun-ld 

32  e 

33  ga-a  me-li 

(ii) 

1 . kur-nam-bi  s,iru-gal  dnannar-ka 

2.  kalam-ma-ka  mi-ri-a 

3.  ra-ra  me-li 1 

4.  ama-{i  ama-gal  su-sar-da  dim 

5.  e-mus  gu-nu  me-li 2 


12.  O ox,  mighty  wild  ox,  O ram  great 

to  bless, 

13.  Thy  word  breaks  the  mountain, 

holy  and  just. 

14.  O king,  as  commander  in  chief 

thou  rejoicest, 

1 5.  O Dungi,  as  a faithful  steward 

16.  thou  art  glad  ! 

17.  1'he  crown,  bound  to  divinity, 

abides. 

18.  O my  divine  king,  speak  favor! 

19.  O shepherd,  to  the  faithful  give 

increase. 

20.  Enlil, 

21.  The  faithful  lady,  Ninlil, 

22.  Whom  he  loves  in  his  heart, 

23.  O my  king,  are  like  thee. 

24.  Who  brings  favor  to  man? 

23.  Who  brings  justice? 

26.  Who  is  like  thee, 

27.  By  whom  the  broad  weapon  is 

carried? 

28.  The  powerful  mother  calls: 

29  hero,  come ! 

30  come  forth,  come  forth! 

31  

32  

33  verily  thou  art. 

(ii) 

1.  O mountain  of  fate,  the  firm  bow 

of  Nannar 

2.  For  the  land  thou  carryest; 

3.  To  fight  is  gladness!1 

4.  Bull  of  life,  great  bull,  thou  rulest 

to  bless; 

5.  Great  serpent  art  thou.2 


1 Cf.  B,  10391;  M,  7917,  7918. 

2 Me  = basu  (OBW,  47815);  li=atta{ OBW,  583).  No  one  meaning  of  mi-li  suits  all  its  occur- 

rences here.  It  seems  to  have  been  purposely  employed  in  different  senses. 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


29 


6.  gar-su  gliginar  gar-ra-an-na  sig- 

ga-me-li 

7.  gir-ni  gliku-dim  rim-ne  gdl'-la 

iu-u 

8.  den-lil  tul-li  me-li 

9.  gis-ama(?)-dul  den  gub  \ag-ga- 

ru-a  dim 

10.  rim-kal-a  me-li 
1 1.  dup-fi  bi-na-da-a-dim 

12.  igi-e  sa  dug-ga-me-li 

13.  dun-al-aiag-dim 

14.  dnin-lil  gal-ama 

1 3 . sal-{i  dug-ga  me-li 

16.  gtserin  a-ga  ur-ri  ma-a-dim 

1 7-  BtSgig  dug-ga  me-li 

18.  lu gal-mu  1 a-dim  a-ba  an-ga  kal 

19.  a-ba  an-ga-a-da  sa 

20.  a-ba  1 a-dim  sd-ta  g,sku-pi  ga 

21.  gdtun  mu-ni-in-gu 

22.  nam-tun  sag  \u-u  gat  ge-e-e 

23.  nam-lig-ga-{u-u  sal-dug  ge-e 

24.  sib  dun-gi-a  {u.  . . a-ga 

25.  a-ba  dingir-ri . . . . 

26.  ama  ba-^u  dnin- . . . 

27.  mu-u-tu . . . . 

28.  dingir  iu-a{ag  an- .... 

29.  mu-u-tu  (?) .... 


6.  The  possession  of  the  chariot  gives 

joy  to  the  road, 

7.  Its  course  is  like  a javelin;  its 

running  thou  appointest;1 

8.  Enlil  below2  thou  art ! 

9.  Great  bull  of  the  dwelling,  divine 

lord,  standing  like  a builder’s 
wall, 

10.  A wild-ox  of  a man  art  thou ! 

1 1.  The  tablet  of  life  thou  makest  for 

them ; 

12.  Beholding  justice,  thou  art  good. 

13.  As  the  great,  holy  dun- animal,3 

14.  Ninlil,  great  mother, 

1 5.  Woman  of  life,  preserver  of  gladness. 

16.  Like  abundant  cedars,  a growing 

wall, 

17.  A grateful  shade  thou  art! 

18.  O my  king,  who  like  thee  favors 

the  working-man? 

19.  Who  brings  justice? 

20.  Who  is  like  thee  by  whom  the 

broad  weapon  is  carried? 

21.  The  axe, — thou  demandest  it ! 

22.  Lighting  exalts  thee!  Bring  forth 

the  sceptre ! 

23.  Verily  thy  might  increases  abun- 

dance. 

24.  O shepherd  Dungi,  thou.  . . . 

25.  Who,  O god, .... 

26.  The  mother  bore  thee,  the  god- 

dess Nin .... 

27.  She  bore.  . . . 

28.  O god,  thou  holy  one,  she.  . . . 

29.  She  bore.  . . . 


lCf.  OBW,  8720. 

2 Tul  = suplu,  OBW,  46018. 

3 The  pictograph  from  which  the  sign  dun  is  derived  was  apparently  that  of  a pig  (see  OBW, 
427).  The  female  of  the  species  was  sacred  to  the  goddess  Bau  and  the  sign  could  designate 
that  deity.  Langdon  regards  the  cfMH-animal  as  the  zebu  or  bos  indicus,  but  there  is  no  evidence 
known  to  me  in  favor  of  such  an  identification. 


30 


YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


(iii) 

1 . nd ... . 

2.  im .... 

3.  nu-dim.  . . . 

4.  gis  tur-tur . . . . 

5.  mi.  ..  . 

6.  gis-am-dim . . . . 

7.  gi'sdub-bi .... 

8.  mu-.  . . . 

9.  wi-fca ... 

10.  dmu-lil.  . . . 

1 1 . dub  mu-u  .... 

1 2.  nam  mu-u-.  . . 

1 3.  dnin-lil.  . . . 

14.  si  gis  si-si gissi-a  r[a.  . . . 

15.  sa  im-ma-an- . . 

16.  an  ki  nam-tar-tar . . . . 

17.  na-nam  na-nam . . . . 

18.  ba-lag-lag-gi . . . . 

19.  erin  igi  nim-sii  uku . . . . 

20.  den-lil  lugal  kur-kur . . . . 

21 . nam-sib-bi  ma-bi- . . . . 

22.  lugal-mu  1 a-dim  a-b[a . . . . 

22.  a-ba  an-ga.  . . . 

23.  a-ba  an-.  . . . 


(iii) 

1 . When 

2 

3.  Not  made.  . . . 

4.  Great  and  small 

5-  ■ 

6.  Like  a great  bull 

7.  The  tablet .... 

8.  Thy  wife 

9.  At  that  time.  . 

10.  Mulil 

1 1 . The  tablet .... 

12.  Fate. . . . 

1 3.  Ninlil .... 

1 4.  With  prayers 

1 5.  W'hich 

16.  Heaven  and  earth  the  fates.  . . . 

1 7.  They,  they.  . . . 

18.  It  brings .... 

19.  The  beloved  slave  looking  to  the 

exalted  one,  the  people.  . . . 

20.  Enlil  king  of  countries.  . . . 

21.  His  shepherding.  . . . 

22.  My  king  who  like  thee.  . . .? 

23.  Who  favors  [man]? 

24.  Who  [brings  justice]? 


(iv) 

1 ' nim 

2'.  gii  gud-gal.  . 

3'.  gis-ki  lig-ga 

4'.  nam-ur-sag-g[a . . 
5'.  edin-li  im-.  . . . 
6'.  kal  si-sii  ga-a- . . 
7'.  na-mu.  . . . 

8.  lugal  ki . . . . 


(iv) 

1 ' 

2'.  Said  the  great  warrior.  . . . 

3'.  With  greatness  strength.  . . . 
4'.  Heroism .... 

5'-  The  luxuriant  plain  he  . . . . 
6'.  Man  with  crushed-grain.  . . . 
7'.  Give  not(?) .... 

8.  King  of  the  land  .... 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


31 


(v) 

i ' 

2'.  tu[m  u]g . . . . 

3'.  gud  li-a  si-ka.  . . . 

4'.  sag-bi  sagar.  . . . 

5'.  i-i-na  \id-bi . . . . 

6'.  1 id-bi-a  nam-umun.  . . . 

7.  sagar  ses1  gi-ib . . . . 

8'.  gis-gid-da.  . . . ib-ma 
9'.  su-ner  mu-ub . . . . a-an-ru 
10'.  e-mar-ur- . . . . ga-a-an-ta- . . 

1 1'.  g,sban-mu . . . .gir-dim 
12'.  '{ag  ga-ma-bal-bal-ri 
13'.  til-ka  igi-mu-su  nam-dim  ge-bur- 
bur 

14'.  gi-bar-bar-ra  su-tin-gu-gu . . . . 

15'.  ka-ag-ga-a  ga-ma-an-es3 . . . . 

16'.  im-ku-da  til-a  kalam-ma  ga-ma- 
im~ . . . . 

17'.  im-bi-gi-ni  s‘sku 

18'.  me-ba-ra  ama-um  ga-ma-ab- . . 

19'.  sd-bal-a  kalam  tar-tar-ra . . . . 

20'.  gliru-{u  ib-uru  mu-.  . . . 

21'.  nam-dim  ga-am-mi-ib  ur- . . 

22'.  [ga]-e  su-mu  sd  sag-kalam-ma-ka 

23'.  gug  sar  ga-mu-u-ag-ga 

24'.  i g>sku  dingir  mu-u-gu-in  nam- 
lii-ad 

25'.  a-dim  ge-im-bal-e 

26'.  gliku  ga-{i-in-ia  tab-ba-mu-u 


(v) 

1 ' 

2'.  Bringing  strength  (?) .... 

3'.  Warrior,  the  abundance  of  bright- 
ness. . . . 

4'.  His  head  the  dust . . . . 

5'.  In  glory  his  right  hand.  . . 

6'.  Bv  his  right  hand  lordship.  . 

7.  The  dust  the  blood1  received  .... 

8'.  The  tall  tree  grows, 

9'.  The  shaft2(?)  one  makes. 

10'.  In  the  quiver  verily  carried(?)  it. 

1 1 '.  My  bow  like  a mighty . . 

12'.  The  right  hand  verily  draws, 

13'.  Of  life  before  my  eyes  according 
to  fate  verily  he  is  bereft. 

14'.  By  the  strong  snare  the  sudim- 
birds .... 

1 3 For  eating  are  caught .... 

16'.  He  who  hunts  the  life  of  the  land, 
verily  I [will  destroy !] 

17'.  I will  seize  the  weapon, 

18.  By  its  might  the  gracious  mother 
verily.  . . . 

19'.  By  justice  perverted  the  land  is 
destroyed .... 

20'.  Thy  bow  protects,  it ...  . 

21'.  Like  a swallow  verily  I will  cut 
them  off !.  . 

22'.  Verily  my  power  and  leadership 
of  the  land  are  great ! 

23'.  Bright  will  1 make  the  garden 
land ! 

24'.  Exalted  is  the  weapon;  the  god 
subdues  human-kind ! 

25'.  Like  a flood  verily  he  is  mighty! 

26'.  The  weapon  verily  is  lifted  up,  I 
raise  it; 


1 Cf.  OBW,  2904. 

2 Literally  “pillar,”  “column;”  cf.  B,  7198. 

6Cf.  OBW,  93ie  and  21 . 


32 

YALE  ORIENTAL  SERIES, 

BABYLONIAN  TEXTS 

27' 

ki-ib-ne  tun-bi-a 

27'- 

1 hose  who  are  strong  are  des- 

troyed; 

28' 

gu-ul(?)-la  gu-ul 1 ga-mu-u-ag-ge 

28'. 

Destruction  on  destruction  it 

makes; 

29' 

ba(?)-bi  gi  ga^-^a-dim 

29' 

Its.  it  seizes  by  killing; 

30' 

ub-sag(?)-e-ni  ne-ni-gid 

30'. 

They  lift  it  up,  it  pierces. 

3 1 ’ 

la-gub  la-gub-ba  kalam  si-lit  . 

3i'- 

Blessing,  blessing  to  give  the 

land 

32' 

la.  . . .lit,  idim-a-dim 

32' 

And  . . a man  like  a demon 

33' 

ki-in.  tur{ ?)  in-da-.  . 

33' 

Who  enters  ( ) . . 

34' 

sd  gu.  . . . lu  mi-  ... 

34' 

And . . 

35' 

uru-gir  . 

35' 

protector  of  the  wall  (?)  . 

3 6' 

kur-ra ... 

36' 

The  mountain  . 

37'- 

e dutu  .... 

37'- 

Water(?)  of  Shamash 

(vi) 

(vi) 

1 

■gal.  . 

1 

. great . 

2'. 

. ib-idtm-e 

2'. 

he  cries  out(?); 

3'- 

4'- 

...  .la  mu-ta-a-sig 

3'- 

4'- 

. . . and  he  is  filled 

. . . . gum-gum-ma-ni 

his  meadows 

5- 

. . umun  mu-u-sud-e 

5- 

the  lord  made  wide. 

6. 

. . . .ga{?)-ra  sag-lu  gu  mu-ni-al- 

6. 

. . . to  the  temple  (?)  as  its  head 

li-ra 

the  prince  comes; 

7- 

. . . .uru-ra  na-a-bi 

7- 

...  by  the  beam  he  stands; 

8. 

[uru-d]a  ga-am-mi-ga{ 

8. 

By  the  beam  verily  he-  prays; 

9- 

bad-da  na-a-bi 

9- 

By  the  wall  he'2  stands, 

10. 

bad-da  ga-am-mi  ga{ 

10. 

By  the  wall  verily  he1  prays; 

I ! . 

mu-u-da-ra-a-bi 

1 1 . 

He1  departs. 

12. 

ug-tum  ga-am-mi-ra 

12. 

Let  the  roaring  lion  come, 

1 3- 

nu-mu-u-d  a-  ra-a-b  1 

>3- 

He  shall  not  depart; 

14. 

sa-ba  ga-am-mi- gai 

14. 

Let  his  plan  be  frustrated  ! 

15- 

kur-ra  tur-tur-bi  md-a  ga-am-mi- 

1 5- 

On  the  mountain  his  whelps  I 

ib-bar-ru 

verily  will  seize; 

16. 

gal-gal-bi  lu-ge-ta  ga-am-ge 

16. 

His  grown  ones  with  a snare  1 

will  verily  catch ; 

17- 

etil  mu-u-ge-lu 

>7- 

As  lord  I will  catch  them; 

18. 

etil  mu-u-ami-e-la-a 

18. 

As  lord  I will  hold  them! 

19. 

ud  mal-lu  ba-da-el  ngu  ra-al 

19. 

When  the  prince  approaches  them 

the  pack  departs. 

1 gii-ul  for  gul\  cf  Delitzsch,  Sum.  Glossar,  p.  108. 

2 Directions  for  the  ritual  begin  at  this  point. 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


33 


20.  lugal  me-li  20. 

2 1 . su-ur-ma  ga-am-ge  2 1 . 

22.  gar  ki-em-gi-ra  ba-a-gu-la  22. 

23.  kur-ra  ga-am-mi-ib-gu-ul  23. 

24.  uru  ba  dingir-bi  24. 

25.  ne-ba  ga-am-mi- . . 25. 

26.  sukkal  gn  si-sag  26. 

27.  dkal  si-sag-ga  27. 

28.  bar-su  ga-am-ta-an-ra  28. 

29.  gan  ii  sar  lag-ga-bi-e  29. 

30.  sukkal-gid  ama  ga  ne-ni-sar  30. 

3 1 . gis-luli-  gud  3 1 . 

32.  egir-ba  ga-kul  sum-sum  32. 

33.  gis-ama-gal  bi-e  33. 

34.  ama-gir  ga-am-gu  34. 

35.  gis  tur-bi  35. 

36.  turn.  . . gi  ni-tb-bal  36. 

37.  gu.  . . . ba-sar-a-bi  37. 

38.  a-uru-na ....  sar  38. 


O king,  there  is  gladness ! 

May  power  exalt  my  city! 

Pood  for  Sumer  be  abundant ! 

The  land’be  great ! 

The  city  is  the  creation  of  its  god; 
May  its  power.  . . . 

The  pasisu-pnest  cries:  “Be  gra- 
cious !’’ 

The  guardian  deity  is  gracious; 

To  its  border  he  comes; 

The  field  is  bright,  the  garden 
brilliant. 

The  great  pasisu- priest  the  mother 
turning  blesses. 

“A  mighty  man,  exalted  is  the 
warrior, 

Unto  him  let  prayers  be  many; 

A man  beloved,  great,  is  he,” 

The  mother  without(?)  says: 

“The  man  is  a prince.” 

Advancing,  the  faithful  (priest) 
pours  a libation. 

Saying.  . . . ,, bless  it !” 

“Lor  the  city  a blessing!” 


Colophon. 

gi-ba  dup-sag  lugal-mu  gud-gal  a-gu-  The  whole  of  it,  tablet  one  of  “My 

great  warrior,  lord(?)” 


nu 


34 


YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


No.  4. 

A MYTH  OF  ENLIL  AND  NINLIL. 

I his  tablet,  though  fragmentary,  as  the  copies  show,  con- 
tains a more  complete  text  of  a myth,  a portion  of  which  was 
published  bv  Pinches  in  1911  in  PSBA,  XXXI II,  85  ff.  The 
text  of  Dr.  Pinches  contained  an  Akkadian  translation;  the 
Philadelphia  text  is  in  Sumerian  only.  I he  myth  concerns  the 
irrigation  of  Nippur  and  the  establishment  of  its  prosperity, 
the  first  line  of  Dr.  Pinches  text  read  “At  Duranki,  their  city 

they  dwelt’’  instead  of  At their  Nippur(?)  they  dwelt.” 

A colophon  at  the  end  of  his  tablet  states  that  it  was  “First 
tablet,  At  Duranki,  their  city.  Not  finished.’’  In  reality  his 
text  covers  only  parts  of  columns  i and  ii  of  our  tablet.  The 
two  texts  in  general  agree  closely,  though  there  are  minor 
variations  here  and  there. 

The  myth  itself  is  of  great  interest.  It  represents  the 
courtship  and  marriage  of  Enlil  and  Ninlil.  He  was  a young 
hero;  she  a handmaid.  She  was  standing  on  the  bank  of  a 
canal,  when  he  saw  her,  ran  to  her,  and  kissed  her.  Her  heart 
was  captivated;  she  yielded  to  him,  and  from  their  marital 
union  fertilizing  rain  was  horn.  The  story  is  not  unlike  that  of 
the  union  between  Enki  and  Nintu  in  the  Epic  of  Paradise 
published  by  Langdon.1  The  idea  of  creation  by  birth  from  the 
marital  union  of  deities  appears  to  have  been  particularly  popu- 


1 PBS,  X,  No.  1.  For  the  interpretation  cf.  Jastrow,  AJSL,  XXX 1 1 !,  112;  also  Barton, 
in  Am.  Journal  of  Theol.,  XXI,  576  ff. 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


35 


lar  at  Nippur.  The  creation  of  men  occurred  in  this  way 
according  to  the  myth  published  below  as  No.  8. 

After  the  creation  of  irrigating  waters  and  the  settling  of 
some  marital  differences  between  the  god  and  goddess,  they 
proceeded  to  Nippur  accompanied  by  fifty  great  gods  and 
seven  gods  of  fate;  they  cast  out  the  poisonous  plants  and  gave 
intelligence  to  the  inhabitants.  For  these  and  other  blessings 


our  text  ascribes  praise  to  Enlil 

Transliteration 

(i) 

1 . ....  en(?)-lil‘-na-nam  na-an-dur- 

[: ru-ne-en-ne-en ] 

2.  en]-lilil  uru-ki-na-nam  na-an- 

du  r-ru-n  e-[en-ne-en) 

3.  dur-sag 1 uru-ki-na-nam  na-an- 

dur-re-ne-en-ne-[en\ 

4.  id  sal-la 2 id  a{ag-ga  na-nam 

5.  kar-pigu-na 3 kar-bi  na-nam 

6.  kar-a-sar 4 kar  s,s ma-us-bi  na-nam 

7.  tul-lal 5 tul-a-dug-ga-bi  na-nam 

8.  id  nun-bi-ir-ra  gud-mul-bi  na- 

nam 

9.  ib-ta-bu-i-ne  buru-gan-seg-ga  gar- 

bi  na-nam 

10.  den-lil  gurus-tur-bi  na-nam 


and  N mill . 

and  Translation. 

(i) 

1.  At  . . .their  Nippur(?)  they  dwelt; 

2.  At  Nippur,  the  city  which  is  theirs, 

they,  dwelt ; 

3.  At  the  favorable  dwelling,  the  city 

which  is  theirs,  they  dwelt. 

4.  The  wide  river  is  their  holy  river; 
3.  its  close-shut  dyke, — its  dyke  is 

theirs; 

6.  The  crowded  dyke, — the  dyke  of 

its  large  ships  is  theirs; 

7.  The  good  well,  the  well  of  sweet 

water  is  theirs; 

8.  The  canal  Nunbiirra,  its  star- 

bright  one,  is  theirs; 

9.  They  reap  a bur  of  irrigated  land; 

its  food  is  theirs; 

10.  Enlil,  its  young  hero,  is  theirs; 


1 Possibly  Dur-sag  should  be  read  as  a proper  name.  It  has  been  translated  to  give  the 
English  reader  the  meaning. 

2 Pinches  takes  Idsalla  as  a proper  name. 

3 Pinches  reads  Kar-geUin-na,  which  is  quite  possible,  and  takes  it  as  a proper  name.  That 
would  mean  the  “vine-dyke”  or  the  “wine-dyke,”  which  seems  to  me  improbable.  I have  pre- 
ferred rather  to  interpret  by  OBW,  2 1 p. 

4 Kar-a-sar  (spelled  Kar-usar)  is  regarded  by  Pinches  as  a proper  name. 

6 Tul-lal  (read  Tul-amar-uduk)  is  taken  by  Pinches  as  a proper  name. 


36 


YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


i i . dnin-lil  ki-el-tur-bi  na-nam 

12.  dnun-bar-se-gu-nul  du  um-ma-bi 

na-nam 

13.  ud-ba  ki-el  ama  mug-na  sd-na 

mu-un-di-di 

14.  dnin-lil-li  d nun-bar -se-gu-nu 

sd-na  mu-un-di-di 

15.  id  a^ag-ga  nu2 3-nunuf-e  id-a{ag- 

ga-am-a-nam-mi-tu-tu 4 

16.  dnin-lil-li  gu  id  nun-bi-ir-ka 5 

nam-mi-in-gub-ne 

17.  i-de  a{ag-ga-am  u-mu-un  i-de 

. , . .ba-si-bar-ri 

18.  kur-gal  a-a  dmu-ul-lil  i-de  a{ag- 

ga-am  i-de  ba-si-bar-ri 

19.  sib-na  ne-nam-tar-tar-ri  i-de  a-ag- 

ga-am  i-de  ba-si-bar-ri 

20.  a-i  gal  gur  mu-bi-am-i-i-kar-an 

mi-su-ub-bi 

2 1 . sag  dam-a  gi-li  sag-gi  sa-lal-na- 

am  mu-un-sa  ni-ib-ru-ru 

22 mu-un-ni-in-ri  ga-mu-us-su 

si-mu-na-si-ag 

23.  [id  a(ag-g]a-am  sal-e  id-a^ag-ga- 

am  im-ma-ni-tu-tu 

24.  [dnin-lil]-li  gu  id  gu  nun-bi-ir- 

kah-i  im-gub-ne 


11.  Ninlil,  its  young  maidservant,  is 

theirs; 

12.  Nunbarshegunu,  the  exalted,  its 

mother,  is  theirs. 

13.  At  that  time  the  handmaid,  the 

mother  who  bore  her,  verily 
helped, 

14.  Ninlil  Nunbarshegun  verily  helped. 

15.  The  holy  river,  the  woman  Ida- 

zagga,  did  not  flow. 

16.  Ninlil  stood  on  the  bank  of  the 

canal  Nunbiir; 

17.  With  holy  eyes  the  lord  of  . . . eyes 

looked  upon  her; 

18.  The  great  mountain,  father  Mulil, 

of  holy  eyes,  with  his  eyes 
looked  upon  her; 

19.  Her  shepherd,  he  who  determines 

fate,  of  the  holy  eyes,  with  his 
eyes  looked  upon  her; 

20.  The  exalted  father  rising,  ran; 

he  seized  her;  he  kissed  her; 

21.  The  heart  of  the  lady  exulted; 

her  heart  was  captivated;  she 
wished  it;  she  yielded6  to  him; 

22.  . . he  received  her;  he  cohabited 

with  her;  he  caused  it  to  rain. 

23.  The  holy  river,  the  woman  Ida- 

zagga,  flowed; 

24.  Ninlil  stood  on  the  bank  of  the 

canal, — the  bank  of  Nunbiir; 


1 For  this  goddess  cf.  C T,  XXIV,  9,  34;  23,  1 6b.  Perhaps  we  should  read  Ninbarshegula. 
In  these  passages  the  spelling  is  slightly  different,  but  the  goddess  is  doubtless  the  same.  She 
was  evidently  a grain  goddess. 

2 The  Semitic  translation  published  by  Pinches  show's  that  the  nu  is  a prepositive  phonetic 
complement;  it  repeats  the  first  syllable  of  nunu 

3 For  the  meaning  “woman”  cf.  OBW,  348s. 

4 For  the  word  tit  cf.  M,  5156. 

5 The  sign  ka  may  also  be  read  du  (OBW,  156).  I have  taken  it  as  the  genitive  particle,  but 
it  may  be  the  final  syllable  of  the  name. 

6 Literally  "gave  herself”;  cf.  OBW,  6g27. 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


37 


25- 

[den-lil  igi  a{ag-g\a-am  lugal-e  igi 

25.  Enlil  of  holy  eyes,  the  king  with 

a{ag-ga-am  igi  im-ma-si-in-bar 

holy  eyes  with  his  eyes  looked 
upon  her; 

2 6.  [ kur-gal  a-a\  den-lil  igi  a^ag-ga-am 

26.  The  great  mountain,  father  Enlil, 

igi  im-ba-si-in-bar 

of  the  holy  eyes,  with  his  eyes 
looked  upon  her; 

27- 

[sib-na  ne]-nam-tar-tar-ri  igi  a{ag- 

27.  Her  shepherd,  he  who  determines 

ga-am  igi  im-ba-si-in-bar 

fate,  of  the  holy  eyes,  with  his 
eyes  looked  upon  her; 

28. 

[dam  gir\-bi-e-gu-mu-na-ab-bi  nu- 

28.  To  his  wife  in  anger  he  said:  “Did 

ur-r  a-si-ib-se-gd 

I not  yield  to  thee?” 

29. 

[dnin-lil-l]i  gir--bi-e  gu-mu-na- 

29.  To  Ninlil  in  anger  he  said:  “Did 

ab-bi  nu-un-da-ra-si-ig-ge 

I not  yield  to  thee?” 

30. 

. . . .[ nu-mu-un]-ra-am-pigu3( ?) 

30 “Did  I not  embracef?)  thee?” 

mt-mu-un-fu 

“Did  I not  know  [thee]?” 

3' 

....  [mu-ni]-i-ra-am-se-su-ub 

31 “1  kissed  thee;  I knew  [thee]” ; 

mu-un-fu 

32- 

. . . ,dib4-mu  ib-sigr°-gi 

32 “thou  didst  sieze  me;  I sub- 

mitted ; 

33- 

. . . . su-dur6-bt  mu-e-en 7 

33 “thou  didst  lie  down;  thou 

didst  gain  the  mastery8; 

34- 

. . . .bi-mu-me-e  ba-na-silig-gi 

34 “thou  wast  [enticing?];  thou 

wast  mighty. 

35- 

. . . . gn-mu-na-de-e 

35 he  said. 

(ii) 

(ii) 

(About  8 lines  are  broken  away.) 

1 

hi  gal . . . . 

1 '.  King.  . . . 

2'. 

us-bi-na  mn-un-gu  [gir-bi-na 

2'.  To  her  husband  she  spoke;  to 

mu-un- . .] 

his  anger  she.  . 

3'- 

a-a  den-lil  dup-gi .... 

3'.  Lather  Enlil,  the  tablet  of  fate.  . . . 

4'- 

us-bi-na  mu-un-gu  gir-bi-[na 

4'.  To  her  husband  she  spoke,  to  his 

mu-un-.  .] 

anger  she .... 

1 See  Delitzsch,  Sum.  Glossar,  262. 

2Cf.  OBW,  18510  and  35 . 

3 Cf.  OBW,  2 134.  The  rendering  is  most  uncertain. 

4Cf.  OBW,  4822. 

5 See  OBW,  24960. 

6Cf.  OBW,  48 147. 

7Cf.  OBW,  1124. 

8 On  account  of  the  fragmentary  condition  of  the  text  the  rendering  of  the  last  lines  of  the 
column  is  most  uncertain. 


38 


VALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


5'.  ur-ur-na  su-ni  ba-an- . . . . 

6'.  us-bi-na  mu-un-gu  gir-bi-na 

mu-un-.  . 

7'.  dur-ki  a-tur-ra-su  im-ma-da-ab- 
na 

8'.  us-bi-na  mu-un-gu  gir-bi-na 

su-ub 

q'.  us-as  sag-ga-ni  ga'-as  su-ub-ba-ni 

i o',  a d en-lil-na-na1 2  gub  lag-e  id  mu- 
na-ni-ri 

i i den-lil  ki-ur  im-ma-ni-in-ra-ra 

12'.  den-lil  ki-ur  dib-dib-da-ni . 

13'.  din gir- gal- gal  eninnu  ne-ne 

14'.  dingir  nam-tar-ra  umun-na  ne- 
ne 


15k 

den-lil.  . . . im-ma-ni-lug-ga-ne 

16'. 

den-lil  sam-ug-gi  uru-ta  ba-ra-ne 

•7'- 

dnu-na m- n i r3  sam-u g-g  1 

uru-ta 

ba-ra-[ne\ 

18’. 

den-lil  ni-la  dnin-li-[li  in- 

-gal} 

19'. 

dnu-nam-nir  ni-gub  ki- 

■el mu- 

ll  n- 

20'. 

den-lil-li  bi-e-gal-ra  gii- . 

2 1 '. 

Iii  ka-gal  lu  gl  si-gar . . . . 

22'. 

lit  g,isu-da  lit  si-gar-e 

23'- 

1 

1 

1 

1 

txf-* 

1 

24'.  e-da-li  mu  mu-ra-tar-ne 

25'.  ia-e  ki-mu  nam-mu-ni-in-pad-de 

26'.  dnin-lil-h  mu-lu  ka-gal-ge  gii- . . 

27'.  mu-lu  ka-gal  mu  S>s[si-gar] 


5'.  His  hand  grasped  it.  . . . 

6'.  To  her  husband  she  spoke,  to  his 
anger  she .... 

7'.  In  a dwelling  with  offspring  thou 
shalt  lie  down. 

8'.  To  her  husband  she  spoke;  to  his 
anger  she  gave  a kiss; 

9'.  Resting  her  head  on  her  husband, 
she  kissed  him. 

10'.  Standing  brilliant  by  Enlil,  her 
husband,  her  heart  rejoiced. 

1 1 Enlil,  the  hero  came; 

12'.  Enlil,  the  hero,  entered. 

13'.  The  great  gods, — fifty  are  they; 

14'.  The  gods  of  fate, — seven  are  they; 

15'.  With  Enlil  they  marched. 

16'.  Enlil  cast  the  poisonous  plant  (?) 
from  the  city; 

17'.  Nunamnir  cast  the  poisonous 
plant  (?)  from  the  city; 

18'.  Enlil  came;  Ninhl  [descended,] 

19'.  Nunamnir  came;  the  handmaid 

20’.  Enlil  to  him  of  the  palace  called: 

21'.  “O  man  of  the  great  gate!  man  of 
the  lock ! 

22'.  Man  of  the  strong  wood;  man  of 
the  lock ! 

23'.  Thy  lady,  Ninlil,  [comes]! 

24'.  If  a name  he  shall  ask  of  thee, 

25'.  Thou  shalt  not  tell  him  of  my 
place.” 

26'.  Ninlil ; to  the  man  of  the  great 
gate  spoke: 

27'.  O1  man  of  the  great  gate,  man  of 
the  lock, 


1 Cf.  OB W,  23013. 

2 The  construction  is  peculiar;  we  should  expect  dcn-ltl  a-na-na.  The  lacunte  are  supplied 
from  Dr.  Pinches’  text,  PSBA,  XXXIII,  85  ff.  and  from  col  iii. 

3 In  Dr.  Pinches’  text  it  is  Enlil  who  speaks  here. 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


39 


28'.  mu  Biisu-di-es  mu-lu  [S,isi-gar 
a^ag-ga\ 

29'.  dmu-ul~lil  u-mu-[un  kur-kur-ra] 
30'.  dingir-[{u  lit  e’*[si-gar] .... 


(Hi) 

1 gi  gil  mu-e-kal . . . . 

2.  dmu-ul-lil  u-mu-un  kur-kur-ra 

3.  imu-ul-lil  u-mu-un  \u  ni-mi-dun 

4.  lag-da  nin  mu-me-en-ne  su-{u- 

su-mu  du- . . 

5.  a u-mu-un  ba-a  lag-lag-ga  sa- 

ga-ni- . . 

6.  a den-lil  ne-a-lag-lag-ga  sa-gd- 

ni.  . . . 

7.  a lugal-mu  dingir-su  ib-ra-a  mu- 

ki-su-bi . . 

(About  18  lines 

25 [dmu-u]l-lil  u-mu-un  kur- 

kur-ra  . . 

26.  dmu-ul-lil  u-mu-un  itu-ni  gis- 

dim  u- . . 

27.  ud-da  nin  mu-me-en-ne  su-{u- 

su  mu-ib-tag-iag .... 

28.  a u-mu-un  iu-a  lag-lag-ga  sag- 

gd  ni-gal . . . . 

29.  a den-\u  na-a  lag-lag-ga  sag-gd 

ni-gal. . 

30.  a lugal-mu  dingir-su  ib-rd-a  mu- 

ki-su  ib-ra-.  . . . 

31.  a-mu  a-lugal-mu-dim-ma  ku-ib 

im-ma-ra . . . . 

32.  den-lil-li  lit  id-kur-ra-dim  da 

ga-nct-  na 

33.  us  im-ma-ni-in-gu-ne-en  im-ma- 

ni-in-su-ub 

34.  us-as  dug-ga-ni  us-as  su-ub-ba- 

ni 


28'.  O man  of  the  bolt,  man  of  the 
holy  lock, 

29'.  Mulil,  the  lord  of  the  lands. 

30'.  Is  thy  god;  O man  of  the  lock. 


(iii) 

1 

2.  Mulil,  lord  of  lands; 

3.  Mulil,  lord,  thou  didst  create, 

4.  “In  brilliance,  0 lord,  art  thou; 

by  thy  hand  thou  created  (?).  . 

5.  Lather,  lord,  thou  dost  illumine 

their  heart ! 

6.  Thou,  father  Enlil,  dost  illumine 

their  heart ! 

7.  0 father,  my  king,  mighty  god, 

thou  comest,  thou  dwellest  . . . 

are  broken  away.) 

25 Mulil,  lord  of  lands.  . . . 

26.  Mulil,  lord  of  the  month,  like  a 

tree.  . 

27.  When,  0 lord,  thou  art  in  thy 

might  thou  overthrowest . . . . 

28.  0 father,  lord,  thou  art  brilliant; 

the  heart  thou  liftest  up.  . . . 

29.  0 father  Enzu,  exalted  one,  brill- 

iant, the  heart  thou  liftest  up.  . 

30.  O father,  my  king,  mighty  god, 

thou  comest,  thou  abidest,  thou 
comest .... 

31.O  my  father,  as  my  king  thou 
advancest,  thou  comest.  . . . 

32.  O Enlil,  who,  like  the  river  of 

the  land,  mightily  risest, 

33.  O hero,  thou  speakest  to  them; 

they  have  rest ! 

34.  With  the  hero  is  their  preserva- 

tion; with  the  hero  is  their  rest. 


40 


YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


35- 

a dnin  a-ba  lu gal-sii  us-mu  gu- 

35.  0 father,  divine  lord,  who  is 

lub-mu- . . . . 

against  the  king?  My  hero, 

verily  thou  overthrowest  him. 

36. 

den-lil  ni-ra  dnin-lil  in-g[al] 

36.  Enlil  comes;  Ninlil  descends; 

37- 

dnu-nam-nir  ni-ra  ki-el  mu-un- 

37.  Nunamnir  comes;  the  handmaid 

(iv) 

(iv) 

1 . 

. . . -mu 

I 

2. 

. . . us-rad-du 

2 

3- 

....  mu  mu- ....  tar-ri 

3.  My . . . determined, 

4- 

. . . .mu  nam-mu-in-ni-si-sub-ne 

4.  My.  . . does  not  overthrow  them. 

5- 

. . . ,s'ana  a-sig-bi-  gis-sukum 

5 the  boat  for  the  ferry  Ninlil 

dir-ra  dnin-lil  im-ba-ni 

makes; 

6. 

. . . .g,sma  a-sig-bi  gis-sikum  dir- 

6.  . the  boat  for  the  ferry  comes. 

ra  ga 

7- 

[dmu-u]l-lil  u-mu-un.  . . .ku  ma 

7.  Enlil,  lord  of . . . . king; 

....  lugal 

8. 

[d  nin-lil\-h  mu-ba-si  lu-sag-ka 

8.  Ninlil  fills  the  flock  with  favor, 

mu-ni-ba-sig-gi 

she  gives  verdure; 

9. 

mu-sag-sag-ga  sag-ga-ba-ra  mu- 

9.  She  is  gracious,  to  her  beloved  she 

da-ab-gu 

speaks; 

10. 

den-lil-li  sag-sag  sag-ga-ba-ra 

10.  Enlil  is  gracious  to  his  beloved  he 

mu-da-ab-gu 

speaks. 

1 1 . 

[ ni\n-lil  i ni-in-tar  dnin-lil  i ni- 

1 1.  Ninlil,  the  exalted,  gives  decisions; 

in-im-te.  . 

Ninlil  the  exalted  thunders;.  . 

12. 

gur  ub-gi-da  mu-mii  tn-ne 1 sig 

12.  Turning  she  establishes,  she 

in-.  . 

clothes  the  weak,  she.  . 

'3- 

[d]mu-ul-lil  u-mu-un  ku-ta  gur- 

13.  Mulil  the  lord  with  the  weapon 

ne  el-su  ab- 

turns  in  brilliance  he.  . . . 

>4- 

ud-da  nin  mu-me-en-ne  su-[iu]2- 

14.  When,  0 lord,  thou  art  in  thy 

su  mu-i[b-tag-tag] 

might  thou  overthrowest.  . 

' 5- 

a u-mu-un  \{u]-a  l[ag-lag-ga  sag- 

15.  0 father,  lord,  thou  art  brilliant; 

ga  ni-g&l] 

the  heart  thou  liftest  up; 

16. 

a den-lil  u-[mu-un  lag-la]g-g[a 

16.  0 Enlil,  lord,  thou  art  brilliant; 

Sag-ga  ni-g&l \ 

the  heart  thou  liftest  up; 

■7- 

a lugal  kur-[kur-ra  sag]-ga-{ii 

17.  0 father,  king  of  countries,  thy 

mu-.  . . . 

favor  thou .... 

1 Cf.  M,  5866. 

2 The  lacunae  in  this  and  the  following  lines  are  supplied  from  the  corresponding  lines  of 
col.  iii. 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


41 


1 8.  a-mu  a-lugal[-mu-dim-ma  k]u- 

i[b  im-ma-ra]- . . 

19.  en-lil-li  nam- . . . . e-da.  . . . 

20.  us  1 m-ba-n i-in-gu {-ne-en  im-ba- 

ni-in-su-ub] 

21.  [us-as]  dug-[ga-ni  us-as  su-ub- 

ba-ni] 

22.  [a]  den-lil . . . . 

23.  en  ia-su .... 

24.  [den]-lil  en  {a-[e . . . . 

25.  [dnu]-nam-ner  [ni-rd  ki-el  mu- 

un-\ . . 

26 gir  si ...  . 

27.  us(?)  mu-ma-ma.  . . . 

28.  en  an-u  en  an-.  . . . 

29.  den-lil  e[n\  den-lil  lu gal.  ..  .si 

30.  den-lil  lugal  gar  nu ....  Hi 

3 1 . sag-sar-ru  sag-ru-ru-a-su  nn- 

bal-e-ne- 

32.  1 ag-sal-dug-ga  ama  d nin-lil-li-su 

33.  a-a  "en-lil  \ag-sal 


18.  O my  father,  as  my  king  thou 

advancest,  thou  comest.  . 

19.  Enlil  ... 

20.  O hero,  thou  speakest  to  them; 

they  have  rest ! 

21.  With  the  hero  is  their  preserva- 

tion; with  the  hero  is  their  rest. 

22.  O father  Enlil(?) .... 

23.  O lord,  to  thee.  . . . 

24.  O Enlil,  thou  art  lord .... 

25.  Nunamnir  comes;  the  maiden ...  . 

26 

27.  The  hero  makes.  . . .grow.  . . . 

28.  The  lord  creates,  the  lord .... 

29.  Enlil  is  lord;  Eniil  is  king. . . . 

30.  Enlil,  the  king  does  not  [deny] 

food  to  man 

31.  The  prince,  creator  of  all,  does  not 

deny  them  intelligence ! 

32.  Full  praise  to  mother  Ninlil ! 

33.  To  father  Enlil  praise! 


42 


YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


No.  5. 

FRAGMENT  OF  AN  INCANTATION  RITUAL. 

This  text,  though  fragmentary,  is  of  great  interest.  The 
tablet  contained  four  columns,  but  columns  i and  ii  are  entirely 
erased.  Indeed  few  lines  of  columns  iii  and  iv  have  been  pre- 
served entire,  nevertheless,  if  the  following  translation,  which 
on  account  of  the  condition  of  the  text  is  necessarily  tentative, 
at  all  represents  the  original,  the  text  affords  an  interesting 
example  of  the  ritual  by  which  it  was  believed  destructive 
storms  could  be  averted.  Such  storms  were  frequent  in  Baby- 
lonia: cf.  Reisner  Sumerische  Hymnen,  No.  7 and  Peters,  Nippur 
I,  258,  259. 


Transliteration  and  Translation. 
(iii) 


(iii) 

L gif ge  gur 

2' us  (?)  gu-ra  ki  mu-ni-a-ni 

3'.  d[ng\-dug-til  p-ra  pu-ka  mu-[gu] 

4'.  *i!gibil  V-ta  VH-ta.  . . . 

5'.  g,'gibil-md  X-ta  XV-ta  gub-ne- 

6'.  e-gibil  aga  dgu-la  e X- ...  . 

7'.  Xam-mo-ra  ab-lag-  . 

8'.  e-gibil  aga  mu-al-lil  LX [X  . . 


2'.  The.  . . ,man(?)  for  the  bird  thou 
presented  1 

3'.  Words  of  life  for  thee  at  the  well 
will  speak(P). 

4'.  On  the  fire  by  fives,  by  sevens.  . . . 
5'.  My  fire  by  ten,  by  fifteen  he  shall 
place. 

6'.  The  fire  beloved  of  Gula,  the 
house  ten .... 

7'.  by  ten  shall  illuminate. 

8'.  The  fire  beloved  of  Mulil  seventy 

(?).... 


See  OBW,  52  iM. 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


43 


9'- 

[giSgib}il-bi  LXX-ta 

x/am-ma  „ „ 

A ne- 

[gub] 

10'. 

. . sugus-uru  nu-tug  nu-uku .... 

1 1 '. 

. . , .ab-ba  nu-tug  nu 

llku  . . . . 

12'. 

. . . .mu-un-ra-la-ni  mu-un- . . . . 

'3'- 

e-gibil-bi  sa  dgu-la . . 

■4'- 

[! %iigibil ] ga-tur-ra  mi 

-ni-ibi . . 

15'- 

. . . ki-sag  gu  J////*am-ma.  . 

16'. 

[de]-luml  e-gibil  mu-un-.  . . . 

1 7- 

dingir  me-e  im-ma-a ■ 

■d a- gib  'll . . 

1 8'.  de-lum-e  mu-rug-in-ni  gi-li . . 

19'.  gibil-in-e-ni  me-e  im-ma-a-us . . 
20'.  dmu-ul-lil  mu-rug  [gi-li\ 

2 1 ' . gibil-uru  uku-ni .... 

22'.  ma  dii-ri-a-ni.  . . .gisgibil-ni 
23'.  mu-{u  dii-ri-a-ni.  . . .an 
24'.  gu-ni-ma-ma  gu-ni- . . . .{ u-an 
25'.  uru-a-si  nin-a  uru3 . . . . ra-am 

26' a-gi-in-i . . . .ni.  . . .ra-am 

27'.  uru-a  ki-el  mu-kur-ra-da .... 

28'.  g[ur]  kal-kal  mu-ad -d u-ni . . . . 
ra-a[m 

29'.  dug-ga  mu-tu-ni  du  su-ba . . . . 
du-ga . . 

30'.  udu  uru-ma  ag-^u  na-sag.  . . . 
su-sik-.  . 

31'.  nigin  dingir  ni-ib-ra-e-ne . . . . 
LXIX. . 

32'.  mu-fu-na  ag-na . . . .[n\e 
33'.  gisgibil  aga  mu-ul-[lil 
34'.  mu-^u-na  ag  mu-pad-ne . . . . 

35'.  ud-da  gan  ga-ga-ba-da . . . . 


9'.  His  fire  by  seventy  in  tens  he 
shall  place(?) 

10'.  ..protected  foundation,  neither 
leader  nor  people.  . . . 

11' neither  leader  nor  people.  . . . 

12'.  . shall  fill  it  for  thee,  shall.  . 

13’.  His  fire  verily  Gula.  . . . 

14'.  My  fire  (?)  shall  [protect?]  the  fold. 
15'.  ..In  the  land  eight  talents .... 

16'.  “ Bel  the  fire  will .... 

17'.  I am  the  god  who  kindles(?).  . . . 
18'.  Bel  increases  gladness.  . . . 

19'.  I kindle  fire,  I lift  up.  . . .” 

20'.  Mulil  increases  gladness.  . 

21'.  The  protecting  fire  his  people.  . . . 
22'.  His  foremost  ship.  . . his  fire 
23'.  He  knows2  his  foremost.  . . . 

24'.  He  calls,  he  calls.  . . . 

25'.  The  raging  whirlwind,  O lady,  the 
flood .... 

26'.  It  is  filled  (?).... 

27'.  The  whirlwind  the  maid  captures 

28'.  Turning(?)  men  stand.  . . . 

29'.  With  a cry  they  stoop,  lifting  up 
their  hands. . . . 

30'.  The  sheep,  O my  protector,  which 
thou  lovest .... 

31'.  All  its  gods  are  coming.  ..  .sixty 
nine. . . . 

32'.  They  recognize  it  they  love.  . . . 

33.  The  fire  beloved  of  Mulil, 

34'.  He  recognizes  it,  the  beloved . . 
he  sees .... 

35'.  When  the  field  is  favored4.  . . . 


1 B,  5889 

2 We  might  read  mu-rug  = “ He  makes  great.” 

3 Cf.  OBW,  571. 

4 ga  may  here  be  equal  to  alaku.  In  that  case  the  rendering  would  be,  "When  he  comes  to 
the  field  . . . he  recognizes  it;  the  beloved  he  sees.”  Taking  this  value  a similar  change  would 
be  made  in  lines  37',  38'. 


44  YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 

36'.  mu-{u-na  ag  mu-pad-ne . . . . 36'.  He  knows  it,  the  beloved  he  sees 

37'.  e-dag  e-su-ma-ma  ga-ba-da.  . . . 37'.  The  dwelling  Eshumama  is  fav- 

ored .... 

38'.  mu-fu-na  ag  mu-pad-ne . . 38'.  He  knows  it,  the  beloved  he  sees 

(Erom  this  point  the  text  is  too  broken  for  connected  translation.) 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


45 


No.  6. 

A PRAYER  FOR  THE  CITY  OF  UR. 

It  is  most  regrettable  that  this  interesting  composition  is  in 
such  a fragmentary  state.  From  the  portions  that  can  be 
translated  it  appears  to  be  a prayer  for  the  city  of  Ur  at  a time 
of  great  danger  and  distress.  It  seems  impossible  to  assign  it 
with  certainty  to  any  particular  period.  The  hymn  to  Dungi 
(No.  3)  and  that  to  Ebi-Sin  (No.  7)  show  that  during  the  period 
of  the  dynasty  of  Ur  great  homage  was  paid  the  sovereigns  of 
that  city  at  the  temple  at  Nippur.  It  is  tempting  to  conjecture 
that  this  long  composition  was  written  during  the  last  days  of 
Ebi-Sin,  when  Ur  was  tottering  to  its  fall.  The  conjecture  is 
plausible,  but  cannot  at  present  be  confirmed. 


Transliteration  and  Translation  of  Complete  Portions 

of  the  Text. 


(ii) 


1  sim 

2  uru-mu  u{ 

3  Zt-gi-gi 

4  sag-sag 

5  uru-ma  nu-me-a-me-a  mu{?) 

ta-an-bal-ra 


6.  dingir . . . ,sis-abki  nu  me-a-me-a 
mu-ib-bi-bal-ra 

7.  me-l[i\ ....  ga-tur  sir-ra-ra  lid  sig 
ge-dug-ga-ra 

8.  dlu.  . . .sib-na  kid  pi-el  ra 


(ii) 

1  green  grass(P), 

2  my  whirlwind  is  the  zip-bird, 

3  

4  favorable, 

5  my  whirlwind  no  command 

transgresses; 

6.  O God.  . . .Ur  no  command  trans- 

gresses. 

7.  Joy  [from]  the  fold  is  snatched; 

the  storm  the  cow  cuts  off; 

8.  The  sheep  god(?).  . . .for  the  shep- 

herd a bedraggled  garment  is 
bringing; 


46 


YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


9.  TLfY  ba-ne-sub 

10.  me-li . . . .uru-ta  e a-du-im  nu 
sim-gid  aga 

l i . dlu  . . . .e  gan-ta  e-e 

12 il-ne-dam 

13.  i-(n-kas[kal . . . ,tu{?)  pi-a-ni 

14.  e-gar-ra . . . a-gar-bar 

15.  sag-a-. 

16.  e-gar-ra  mu-[du]g-ga  as-a  dug-ga 

17.  ki-ba  nam-nru  mu-na-kar-si-ne 

_ (?).... 

18.  nin-mu  nam-ma-a-dim  mu-na-te 

19.  nam-ma  igi-nr  a-an  mu-[na\-te 

20.  nam-uru  igi-ur-na  mu-na-kar 

gig- iii 

21.  me-li-e-a  na-ag  uru  mu-ga{?)- 

am-ma 

22.  na-ag  uru  mu-gig-ga 

23.  mn  rd  ga-gul-la  mu-ga-am-gu 

24.  na-ag-ga  mu-gig-ga 

25.  se-ib  $is-abkl  a-dug-ga  mu-a- 

gir  am-a-mu 

26.  ga-{i  mu-ri-tug-tug  dam -ha  mar- 

ra-mu 

27.  iir-ra  gd-{i  gul-la-^a 

28.  ba-e-ne  in-nu-u-nam 

29.  ub-sub  ba-dim-in  nik-ku-ta  ba-ra 

mu-da-ge-ge 


9.  1 he  thicket  of  reeds  he  over- 

throws. 

10.  Joy  is  borne  away  by  the  whirl- 

wind, by  the  wind  no  tall  grass 
is  left(?) . 

11.  The  sheep-god(?)  has  gone  forth; 

from  the  field  he  has  gone 

12.  with  his.  . . . 

13 

14.  Ekharra .... 

1 5 

16.  Ekharra  [speaks]  the  uttered 

curse;1 

17.  Its  land, — the  whirlwind  extends 
• over  it. 

18.  O my  lady  by  fate  thou  destroyest 

it. 

19.  I he  fate  agreed  upon  who  can 

resist? 

20.  The  sin  of  the  city  graciously  wilt 

thou  forgive, ....  its  disaster 


21.  Gladness  there  is  not;  the  whirl- 

wind removes  it; 

22.  It  is  not;  the  whirlwind  has 

brought  disaster! 

23.  O lady,  come!  The  house  is 

destroyed.  Speak! 

24.  It  is  not;  thou  has  brought  dis- 

aster! 

25.  A gathered  seed  is  Ur;  the  cry 

is  strong  (urgent),  O my  lord! 

26.  Thy  house  1 protect  for  thee; 

its  lady  appointed  me. 

27.  The  servant  of  thy  house  thou  hast 

destroyed; 

28.  Broken  he  lies  prostrate. 

29.  He  has  fallen;  he  is  thus;  in  his 

misery  he  is  overthrown;  he 
is  siezed. 


1 Cf.  OBW,  298*. 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


47 


30.  {i-ta  e-ru-a-bi  bul-la-a  gul . . . . 

gig-ga 

3 1 . nu-bil-ra-ab  si$-abk'  sukum  dIn- 

inni  bi-ni-ba  pap- gal . . . . 

32.  gd-nun-a^ag-ga  bil-bil-la-mu  la- 

la  ga-nu-du-a-mu 

33.  uni-mu  ru-a-la  ba-du  mu-ta-as- 

si-ur  a-mu 

34-35.  pu-gul.  . . .ni-ga-nun . . . gul- 
la  mu-ta-a-al-si-ur  a-mu 
36-37.  a-da-al-lam  ud-gul  gig.  . . . 
si-ga  mu-da-la-ba  ge-e 

38.  sis-abkl-ma  ga  den-^u  na-mu- 

39.  gul(?)-u-bi  gig-ga-am 

40.  ki-sub-bi-^a  dug  ba-am 

41.  a-su-mu  a-gan-mu 

42.  gis-gi-gal  ki  sub-gu-da-kam 

43.  la  ki.  . . . mu-un-ba-ni-til-li 

44.  dnin-sa  a-dim-ni  mu-un-a-da-ni- 

til-li 

45.  ub-fi-sub-ba-da  gul-la 

46.  ni-ne-su-dim  ni-ab  am-ma 

47.  dnin-gal  lu  kalam-ma  e-ba-til  gan 

48.  la-dim  a-kim  in-mu-.  . . . 

(iii) 

i'.  ga.  . . .gul-la  ni-ne-dib-ni  e-g.  . . . 
2' . ga-ga-fu  im-ma-gul-la  pisan-a- 
dim  ru-mu-un 

y.  uru-{u  uru-kur-ra  ba-ab-gar-ni 
ne-ku-ni  e-am-ser 


30.  Prom  life  he  goes  forth;  by 

oppression  he  is  grievously  des- 
troyed. 

31.  May  it  not  happen  to  Ur!  Ishtar- 

cakes  we  make,  0 great  father! 

32.  The  great  holy  house  is  burned; 

it  is  submerged;  Verily  it  is 
not  raised  up,  my  father! 

33.  My  city,  built  for  protection,  it 

crushes,  it  makes  sad,  O my 
father! 

34-35 destruction  makes  sad,  O 

my  father! 

36-37.  Now  is  an  evil  day;  complete 
disaster  overwhelms;  verily  it 
transfixes. 

38.  Ur  is  the  temple  of  Enzu;  let  it  not 

39.  be  bestroyed  with  disaster. 

40.  Thy  down-trodden  land  is  inno- 

cent. 

41.  O my  Strength,  my  Brightness(P), 

42.  Equally  the  land  is  destroyed! 

43.  O protector  of  the  land  ... thou 

wilt  make  it  live. 

44.  O lady,  its  creator,  thou  wilt  make 

it  live! 

45.  Thou  art  strong;  .... 

46.  disaster  like  a. . . .covers.  . . . 

47.  O Ningal  the  men  of  the  land 

thou  makest  alive;  the  field 

48.  in  the  midst  thus  thou.  . . . 

(iii) 


2' . Thy  temples  are  destroyed  like  a 
jar  that  is  smashed. 

3'.  Thy  city,  the  second  which  thou 
foundest,  is  struck  down;  it 
cries  out. 


1 pi  for  bi;  cf.  Barton,  SBAD,  4,  iii,  7 with  6,  iii,  5. 


48 


YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


4'.  gd-{ii  a-igi  es-ba-an-ni  di-ib  gar 

5'.  uru-{it-a-dim  ru-mu-un 
6'.  uru-^u  tus-dam-ba  gar-ra-^a 

7'.  gu-bi-nu-rd 

8'.  gd-{i  g,*al-a  { u-ab  gar-ra-{a 

9'.  sim  la  nin-mul-e-en 

10'.  e-.  . . Aa-ba-ab-  gub-gub-^a 
1 1'.  nin-bi.  . . Aa  ba-an-tur-ri 
1 2’ . a-igi-ne-a-ra  ba-ab-gar- 

13'.  ka  aga-{U  nu-sag-sag 
14'.  a-igi  sd  ne-ra  nu-tuk-a  tar-tar  im- 
ba-an-ku 

15'.  gu-na-bi  igi-iu  gar-ka-sig-dim 

1 6'.  dug-su  ba-ni-ib-ku 
17'.  uni-fu-su  sa-im-ba-an-gar-ni  ne- 
dib  e-am-sir 

18'.  gd-{ii . . . -gid  ga-ba-an-ru.  . . . 

iu-a-dim  ru-mu-un 
19'.  sis-abkl  gub-ba-e  im-ba-an-gar- 

20'.  ni  ne . . . .-dim  ni-dib  e-am-sir 
2 1 ' . gar-rad-bi  ge-gub-ba  { u-ra  mu-un- 
gub 

22' . sd-{u  ....  ru-mu-un 

23'.  en-bi  gig-ga-ra  l u-ra  mu-un-til 

24'.  ni-ne-ku-ni  e-am-sir 
25'.  dam-ga-lii  suslug-e  ki-ag-e 

26'.  suslug  nu-mu-ra-ma-dim 


4'.  I hy  house  weeps;  O speak,  lift  it 
up! 

5'.  Like  thy  city  it  is  overthrown. 

6'.  Thy  city,  the  dwelling  of  its 
lady,  didst  thou  establish; 

7'.  let  it  not  be  moved! 

8'.  Thy  dwelling,  the  yoke  of  the 
abyss,  thou  didst  establish 

9'.  As  a plant  protected  of  Ninmul, 
the  lady; 

i o'.  The.  . . thou  didst  found. 

1 1 Its  lady  as  protectress  entered. 

1 2'—  1 3'.  On  her  weeping  thou  thinkest; 
thy  anger  is  unfavorable! 

14'.  Heartfelt  tears  flow;  they  are 
not  checked;  they  fall. 

15'.  She  cries  before  thee  with 
thoughts, 

16'.  A loud  voice  she  lifts  up: 

17'.  “Unto  thy  city  give  rest;  it  is 
caught’’  she  cries. 

1 8'.  Thy  house  . . .verily  is  shattered 
like  thy.  . . . it  is  smashed. 

iq'.  Ur  was  founded,  it  was  estab- 
lished ; 

20'.  Like  a ....  it  is  caught,  it  cries  out. 

21'.  Its  ruin  verily  abounds;  for  thee 
it  abounds; 

22'.  Thy  heart  . . .is  broken; 

23'.  Its  priest  in  darkness  for  thee 
dwells 

24'.  he  is  cast  down;  he  cries  out. 

25'.  The  man,  the  priest  whom  thou 
lovest, — 

26'.  The  priest  does  not  approach  thee 


(From  this  point  the  text  is  too  broken  for  connected  translation.) 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


49 


No.  7. 

A HYMN  TO  I BI-SIN. 

This  fragment  of  a hymn  to  1 bi-Sin  is  a portion  of  a large, 
finely  written  six-column  tablet.  Unfortunately  it  is  so  broken 
that  in  only  a portion  of  columns  ii  and  v are  there  complete 
lines.  These  portions  are  herewith  translated.  In  line  5'  of 
col.  v he  is  addressed  as  lugal-mu,  “My  king.”  It  is  probable 
that  the  hymn  belonged  to  the  same  series  as  No.  3 the  hymn 
to  Dungi.  I bi-Sin  was  an  inglorious  king.  Under  his  rule  the 
extended  empire  built  up  by  Dungi  gradually  dwindled  and  was 
finally  overthrown,  but  the  tradition  that  he  was  a god,  inher- 
ited, perhaps,  from  the  great  Dungi,  persisted,  and  loyal  court- 
iers and  priests  in  the  language  translated  below  addressed  him 
as  the  source  of  all  blessings,  and  with  servile  adulation  lauded 
him  as  a god.  The  hymn  must,  one  is  compelled  to  think, 
have  been  composed  during  his  lifetime,  for  there  was  nothing 
in  his  career  that  could,  so  far  as  we  know,  induce  later  genera- 
tions, in  a city  like  Nippur,  to  address  him  in  such  language. 
He  was  the  last  of  his  dynasty,  and  fawning  priests  and 
courtiers  were  soon  compelled  to  make  their  peace  with  a con- 
queror to  whom  his  memory  was  hateful  (see  No.  9 below). 
The  hymn  supplies  a powerful  argument  for  emperor  worship  in 
Ur  during  the  lifetime  of  the  monarch. 


50 


YALE  ORIENTAL  SERI 

Transliteration 
(As  far  as  col.  ii,  8 the  text 

(ii) 

9'.  [dingir-dingir]  gal-gal  mir-gal-e 
tar-ri 

10'.  tu-lal  sar  ga  kaskal  gid  V 

1 1 ' . en-te-en  e-gu-un  gar-ra-ni  im-ba- 
mi-ni 

1 2'.  e-mes  tur-ur-sag  den-lil-lal-ge 

13'.  e nam-til-la  e en-lil-lal  ba 

14'.  sukum  dinnin-na  sir-ne 
15'.  bir  nin- . . . ,-bi  udu  gar-sag-ga 

1 6'  e-mes  en-te-en-bi-ta  kas-gar  sag  a- 

17 si  ba-ni-in-sd-sa 
1 8'.  man-na-ne-ne  am-gal-ul-ul-dim 

19'.  sd-na  ma-an-lag-gi-es 
20'.  den-te-en-id  sur-a  \ag-limmu  sur- 
a-{a 

2 1 se  es-nam-na  gii-pes-a-na 

22.  gig-ma-a-su-ta  im-rni-in-dug-ga-na 

23.  nu  ne-ru-dim  bar-ta  im-ta-ra 

24.  uku-bi  nu-mu-un-dag-gi 

25.  gar-sag  en-te-en-ra  . .X1  mu-na- 

te 

26.  e-mes-a  lu-\-bil  ne-in-gar 

27.  e-mes  sis-mu  im-ki-ma-na-an-es 

28.  gar-enbur  gar-ge  a-e-gal.  . . . 


IS,  BABYLONIAN  TEXTS 

and  Translation. 
is  too  broken  for  translation.) 

(ii) 

9'.  The  great  gods  (?)  the  great 
steward  appointed. 
io'.  I he  length  (?)  of  the  garden  was 
5 kaskal-gid. 

1 1'.  The  cold  filled  the  land;  it  dark- 
ened it; 

1 2'.  The  houses  of  the  young  hero  of 
Enlil, 

13'.  The  house  of  life,  the  temple  of 
Enlil  he  built; 

14'.  Ishtar-cakes  he  prepared, 

13'.  The  cattle  of  his.... lady,  the 
sheep  of  Kharsag, 

1 6'.  In  houses,  apart  from  cold,  drink 
and  food  with  full 
17'.  heart  are  poured  out. 

1 8'.  Strong  are  they;  like  roaming 
wild-oxen 

19'.  verily  they  advance. 

20'.  The  cold-god  is  mighty;  the  four 
walls  protect  thee. 

2 1 ' . The  grain,  luxuriant  on  the  broad 
banks, 

22.  From  its  power(?)  preserves  them. 

23.  Not  like  an  enemy  in  hostility 

does  he  come; 

24.  His  people  he  does  not  destroy. 

25.  Kharsag  for  the  cold  constructed  a. 

furnace,1 

26.  For  the  houses  it  appointed  com- 

fort (?). 2 

27.  The  houses  my  brethren  inhabit; 

28.  Edible  fruits  for  food  the  palace  . . . 


1 Cf.  OBW,  450.  The  ideographic  value  is  unknown,  but  as  the  sign  consists  of  the 
emblem  for  fire  within  an  enclosure  “furnace”  or  "brazier”  does  not  seem  a violent  guess. 

2 This  sign  consists  of  the  sign  for  "man”  within  which  is  placed  the  sign  for  "fire”  or  "heat.” 
It  is  unknown  to  me  elsewhere,  but  from  its  elements  the  meaning  “comfort”  does  not  seem  a 

rash  conjecture. 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


51 


(v) 

l\  uru-mn.  . . . 

2'.  na-’a-ib  a-an  gar-.  . 
3'.  ku  nag  gal-gal-e  \u- 


(v) 

1 My  protector(?) .... 

2'.  Thou  art  exalted;  what.  . . .? 

3'.  Lood  and  drink  abundantly  thou 


4 

5 

6 

7 

8 
9 

io‘ 

1 1 

12 

'3' 


’.  uku-ta  sur-a  im-ta-ab- . . . . 

' . lugal-mu  pad  "nannar  i den-lil- 
lal 

' . i-bi-den-^u  lu-mag-su  gur-un-u- 
ni-su 

. tug-bar  tug gar-ne-ba  sal  sa  ba  ni- 
gu 


14 

15 

16 

17 


19 


e^en  dingir-ri-e-ne  uras-su  mu-  8 
u-ul-ni 

. dingir  a-nun-a  lil  gibil-bar  a{ag  9', 
ba-su-mu-ni-gal-gal 
e-nam-til-Ja  ki  ku-a^ag  nam-  10'. 
lugal  an-ni-gar-ni 

ki-te  sag-gi  ki-ta  gar  nig-dug-ga  1 1 ' 
si-ba  ni-sa-sa-es 

hkir  a-lal-si  saker-si  duk-ki  im-  12'. 
ba-mu-na-tuk 

lul  tin  erim-fa  am  gar-ra  bar-  13' 
gis-la-{a 

. ud  gig  ni-ib-{al-{al-e  14'. 

. ga-e  lugal  kab-kab  me-en  gu-gii  15', 
gal-gal  me-en 

. su-ni  dug-gi  ba-ab-id-me-en  16'. 

. . .su-ba-su  mag-su  a-su  a-a-ba  17', 
ni-e-me-en 

ba-gig  e-mes  sur  ki-en-gi-ra  18'. 

lid-bi  ium-tum-ne  19'. 


Lor  the  people  as  protector  thou . . 

. My  king,  known  of  Nannar, 
exalted  one  of  Enlil, 

. I bi-Sin,  in  exalted  power  he  is 
alone. 

In  brilliant  garments,  lamkbussu 
garments  his  wife  and  he  con- 
verse; 

. The  feasts  of  the  gods  as  seer  he 
celebrates; 

The  great  god,  the  spirit  of  bright 
fire,  brilliantly  he  raises  up; 

The  house  of  life  with  the  bright 
weapon  of  royalty  he  estab- 
lishes; 

Below  favor, — below  food,  a good 
possession,  in  fullness  he  pours 
out; 

In  the  midst1  full  pails,  festal 
vessels2  full  for  watering3  he 
makes  abundant. 

. Mighty  one,  life  of  thy  soldiers, 
exultant  warrior,  the  enclosure 
thou  didst  protect, 

day  and  night  thou  dost  illumine. 

The  palace  of  the  king  is  fortu- 
nate; great  are  the  acclamations! 

His  beneficent  power  gives  joy. 

With  his....,  with  majesty  the 
seers  at  his  side  go  forth; 

. . . .strong  houses  of  Sumer 

. . . at  his  right  (?)  they  go 


1 The  sign  written  is  kis  (OBW,  377);  probably  Hkir  (OBW,  376)  was  intended. 

2Cf.  OBW,  1 7069. 

«Cf.  OBW,  i58S. 


52 


YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


No.  8. 

A NEW  CREATION  MYTH. 

I his  important  text  was  found  by  the  writer  among  some 
then  uncatalogued  tablets  that  had  just  been  unpacked.  It 
belongs  to  the  cycle  of  myths  of  which  No.  4 above  is  an  excel- 
lent example.  It  is  also  in  some  respects  parallel  to  the  myth 
published  by  Langdon  in  PBS,  Vol.  X,  No.  1,  called  by  him 
a “Sumerian  Epic  of  Paradise,’’  etc.  Takku  (read  by  Langdon 
Tagtug)  is  one  of  the  deities  who  figures  in  this  new  myth. 
Like  the  myth  published  by  Langdon,  this  one  begins  with  an 
elaborate  statement  of  the  non-existence  of  many  things  once 
upon  a time.  Most  interesting  is  its  statement  that  man- 
kind was  brought  forth  from  the  physical  union  of  a god  and 
goddess. 


Transliteration  and  Translation. 

Obverse. 

1.  gar-sag-an-ki-bi-da-ge  1.  The  mountain  of  heaven  and 

earth 

2.  erim-an-ni  dingir-dingir  a-nun-  2.  The  assembly1  of  the  great  gods. 

na  im-tu-ne-es  a-ba  entered,  as  many  as  there  were.2 


1 In  the  script  of  this  period  the  sign  may  be  either  tu  (OB\V,  337)  or  erim  (OBW,  347). 
The  latter  suits  the  context  here. 

2 a-ba  may  be  the  interrogative  pronoun  “who?”,  the  adverb  "afterward”  or  mala,  “over 
against,”  “in  comparison  with,”  then,  “as  many  as  there  are.”  Possibly  we  shou’d  read  a-{u  = 
“wise  ones.” 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


53 


3.  mu  de\inu  nu-ub-da-tu-da  nu- 

ub  {?)-da-an-sig-ga 

4.  kalam-e^-bi  dtak'-ku  nu-ub-da- 

an-dim-ma-as 

5.  dtak-ku-ra  temen  nu-mu-na-sig- 

ga-as 

6.  ’u{?)  nu-gu{?)-a  pugad  nu-ub-ra 

7.  anse{?)  nu-me-a-am  numun  dug- 

ra 

8.  pu-e  x-a-bi  nu-ub-tu-ud 

9.  anse-ra 11  bir-a-bi  nu-ub-tu-ud 


3.  A tree1  of  Ezinu  had  not  been 

born,2  had  not  become  green,3 

4.  Land  and  water4  Takku5  had  not 

cieated, 

5.  Lor  Takku  a temple-terrace  had 

not  been  filled  in, 

6.  A ewe6(?)  had  not  bleated6(?),  a 

lamb  had  not  been  dropped7, 

7.  An  ass(?)  there  was  not  to  irri- 

gate3 9 the  seed, 

8.  A well  and  canal1  (?)  had  not  been 

dug,10 11 

9.  Horsesu(?)  and  cattle  had  not 

been  created, 


1 mu  more  often  means  name,  but  the  context  here  requires  “tree”;  cf.  OBW,  62s. 

2 The  sign  is  so  badly  written  that  it  may  be  either  mu  (OBW,  1703)  “grow,”  or  tu.  Either 
reading  makes  good  sense  in  the  context. 

3 As  written  on  the  clay  and  blurred  this  sign  is  illegible.  Some  lines  have  to  be  supplied 
in  imrgination.  The  phonetic  complement  ga  shows  that  some  syllable  ending  in  g stood  here. 

I at  first  read  dug  but  was  never  fully  satisfied  with  it.  sig  (OBW,  308)  is  possible  and  fits  the 
context  better. 

4 The  sign  e is  blurred  on  the  tablet  and  the  reading  is  not  absolutely  certain,  but  is  the 
most  probable,  kalam-e-bi  might  be  “his  land,”  possibly  meaning  “his  Sumer.”  The  instances 

below,  however,  where  bi  is  the  postpositive  conjunction,  together  with  the  nature  of  the  things 
in  the  immediate  context  that  are  said  to  be  still  non-existent,  make  it  probable  that  kalam-e-bi 
mean  “land  and  water.”  A possible  reading  would  be  uku-e-bi  = “His  people”  (Takku  had  not 
created). 

6  The  sign  tak  as  it  occurs  here  is  distinguishable  from  tik  (for  which  I at  first  took  it)  only 
with  the  greatest  difficulty.  The  god  here  referred  to  is,  however,  clearly  the  being  that 
Langdon  calls  Tagtug.  For  a discussion  of  his  character  and  functions  see  the  writer’s  article 
“New  Babylonian  Material  Concerning  Creation  and  Paradise”  in  the  American  Journal  of 
Theology,  XXI,  586  ff.,  595  ff 

6 The  reading  gii  is  conjectural.  The  sign  was  partly  erased  by  the  scribe;  ’u  is  also  uncer- 
tain, being  partly  chipped  away. 

7 Cf.  OBW,  28722;  employed  here  of  the  birth  of  a lamb. 

8 OBW,  3 5 330;  the  reference  is  to  an  irrigating  machine. 

9 The  sign  seems  to  be  OBW,  606.  The  translation  of  it  is  wholly  conjectural.  Perhaps 
we  should  read  'u-e  pugad-bi  and  render  “ The  ewe  a lamb  had  not  brought  forth.” 

10  For  tu  — haru,  "dig”  see  OBW,  57®. 

11  The  ra  of  this  line  is  blurred;  it  looks  more  like  ra,  but  may  possibly  be  e.  If  we  read  e 
the  reading  is  "asses;”  if  ra  we  must  suppose  that  the  reference  is  to  “horses”  and  that  kur 
has  been  accidentally  omitted  The  appearance  of  the  sign  on  the  clay  and  the  mention  of  the 
ass  in  line  7 incline  me  to  the  reading  ra.  The  line  might  also  be  rendered:  “ Hors;s(?)  (or 
asses)  had  not  brought  forth  their  young.” 


54 


YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


io.  mu  de{inu  lil'-sud-umuna-bi-da- 
ge- 

i i . d a-nun-na1 2 3  dingir  gal-gal-  e-ne 
nu-mu-un-fu-ta-am 

12.  se  ses4  erint  usu-am  nu-gal-la- 

am 

13.  se-ses  erim  eninnu-am  nu-gal-la- 

am 

14.  se-tur-tur  se-kur-ra  se-id-dam- 

aiag-ga  nu-gal-la-am 
13.  su-gar  tus-tus-bi  nu-gal-la-am 

16.  dtak-ku  nu-ub-tu-ud  men  nu-il 

1 7.  en  dnin-ki  en 5 6 kal-kal  nu-ub-tu-ud 

18.  dug  mas  tum-ma  lar,-ba-ra  e 

19.  nam-lii  un-fu7 8  erim-nun-a  gds-e- 

ne 

20.  gar-ku-si9-bi  nu-mu-un-{u-us-am 

21.  tug-gal  tus-tus-bi  nu-mu-un-^u- 

us-am 

22.  usu  g ‘ sg i-am-na -du r-b i mu-un- 

tum 


10.  The  name  of  Ezinu,  spirit1  of2 

sprout  and  herd, 

11.  The  Anunna,  the  great  gods,  had 

not  known, 

12.  There  was  no  5cs-grain  of  thirty 

fold, 

13.  There  was  no  sfCgrain  of  fifty 

fold, 

14.  Small  grain,  mountain  grain, 

cattle-fodder,  there  were  not, 

15.  Possessions  and  dwellings  there 

were  not, 

16.  Takku  had  not  been  brought 

forth,  a shrine  not  lifted  up, 

17.  Together  with  Ninki  the  lord  had 

not  brought  forth  men. 

18.  Shamsah  as  leader  came,  unto  her 

desire11  came  forth ; 

19.  Mankind  he  planned;  many  men 

were  brought  forth ; 

20.  Food  and  sleep  he  did  not  plan  for 

them; 

21.  Clothing  and  dwellings  he  did  not 

plan  for  them; 

22.  The  people  with  rushes  and  rope 

came, 


1 This  sign  and  the  following  long  puzzled  me.  They  are  so  written  on  the  clay  as  to 
appear  to  be  one  sign,  and  were  so  taken  in  my  preliminary  rendering.  It  now  seems  better 
to  transliterate  as  above  taking  them  for  QBW,  295  and  325. 

2 The  last  sign  looks  on  the  clay  clearly  like  apin  (OBW,  55);  it  may  however,  be  a badly 
formed  ge  (OBW,  269).  The  last  makes  better  sense. 

3 With  an  added  ki  we  should  have  here  the  Anunaki,  or  spirits  of  earth.  The  ki  is  how- 
ever wanting,  so  that  the  expression  seems  to  be  a symbol  for  dingir  gal-gal  which  follows. 

4 The  grain  se-ses  occurs  in  Zimmern’s  Ritualiajeln,  42,  26,  where  he  renders  it  '‘Bitterkorn.” 

Cf.  also  CT,  XXIII,  1,  2. 

6  For  en  = adi,  “together  with,”  see  OBW,  1 121. 

6 La  = lalil,  “splendor,”  "beauty,”  “desire”  (OBW,  544).  In  the  Gilgamesh  epic  it  is  used  of 
the  female  generative  organ  (see  Haupt,  Nimrodepos,  p.  1 1,  1.  22  f.).  Probably  it  is  so  employed 
here. 

7 Perhaps  to  be  rendered:  "For  mankind  he  knew  her.” 

8 For  ga  = alddu  see  OBW,  2301. 

9 For  this  meaning  of  si  see  OBW,  41211. 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


55 


23.  tus-dim-ka  ba-[ni]-in-ib  usbar 

24.  a-sar-sar-ra  . . .im-gu-gu-ne 

25.  ud-ba-ki  sig.  . . . e-ne- 

26.  gis-bi . . . . 


23.  By  making  a dwelling  a kindred 

was  formed. 

24.  To  the  gardens  they  gave  drink; 

25.  On  that  day  they  were  green; 

26.  Their  plants.  . . . 


Reverse. 


1 1 


2. 

1 

NJ 

1 

^3 

. *3 

2.  Lather  Enlil (?) .... 

3- 

. .nd  kar . . . . 

3 

4- 

[nam\  lu-ge . . . . 

4.  Of  mankind  ... 

5- 

. ba  den-ki .... 

5.  . . creation  (?)  of  Enki . . . . 

6. 

a-a  ‘‘en-lil . . . . 

6.  Lather  Enlil 

7- 

du-a^ag-ga  dub-ba-da  dingir . . . . 

7.  Ouazagga  is  surrounded,  0 god, 

8. 

du-a^ag-ga  lag-ga  dingir  ba- 

8.  Duazagga,  the  brilliant,  I will 

da-ra-ab-uru(?) 

guard  (?)  for  thee,  0 god. 

9- 

den-ki  den-lil-bi  gu-a^ag-ga1  ku 2- 
n[e~.  . 

9.  Enki  and  Enlil  cast  a spell.  . . . 

10. 

surim3-d e^inu-bi  du-a^ag-ta  im- 

10.  A flock  and  Ezinu  from  Duazag 

ma-da-ra-.  . 

[ga]  they  cast  forth, 

1 1 . 

surim-e  amas-a  im-ma-ab-gab  (?) . . 

1 1 . The  flock  in  a fold  they  enclosed  (?) 

12. 

n-bi  e-gar-ama-ra  mu-un-na-ba- 

12.  His  plants  as  food  for  the  mother 

e-ne 

they  created. 

'3- 

de%inu  gan-e  mn-un-imi4-es-ne 

13.  Ezinu  rained  on  the  field  for  them; 

14. 

lil-apin  uras-lag-bi  mu-un-na-ba- 

14.  The  moist(?)  wind  and  the  fiery 

e-ne 

storm-cloud  he  created  for  them; 

15. 

surim  amas-a-na  gub-ba-ni 

1 5.  The  flock  in  the  fold  abode; 

16. 

sib  amas-a  gi-li  du-du-a 

16.  For  the  shepherd  of  the  fold  joy 
was  abundant. 

'7- 

de\inu  es-nam-nab  gub-ba-ni 

17.  Ezinu  as  tall  vegetation  stood; 

1 Cf.  B,  750.  In  our  text  ga  appears  to  have  been  written  for  gal. 
2Cf.  OBW,  481“. 

8 Cf.  OBW,  449. 

4 OBW,  34  (imi)  employed  for  OBW,  358. 
sCf.  OBW,  715. 


56 


YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


18.  ki-el1 2 3 4 *  sig-ga2  gi-li-gur 3 sub-arn 

19.  gan-ni-ta  sag-^i4  il-la-ni 

20.  dumn-gal  -an-na-na  ra-ra-a-ne 

21.  surim  de{ inu-bi  pa-e  mu-un-ag-es 

22.  ukkin-na  ib-gal  mu-da-an-ga-  i- 

s 

23.  kalam-ma-gi-sag-gdl  mu-da-an- 

gal-i-es 

24.  me 6 dingir-ri-:-ne  si  im-sa  sa- 

e-ne 

25.  gisgal-ma  kalam-ma-ne  gar  mn- 

ni-ab-rug-rug  uku-as 

26.  x 7 kalam-ma-ne  gig 5 mu-un-ne- 

gal-as 

27.  ab-uku-ra  sagar-ki  us-sa-ba-as 

28.  u-mu-un  mu-ne-es-ib-gdl  mn-da- 

an-gdl-li-es 

29.  man-na-ne-ne  {a^-ki  dam 10  ne-ne 

ba-an-gub-bu-us-a 

30.  gig-bi  ganu-a  gar  tag-me-es 

31.  LX  SU-SI  LX 


18.  The  bright  land  was  green,  it 

afforded  full  joy. 

19.  From  their  field  a leader  arose; 

20.  The  child  from  heaven  came  to 

them ; 

21.  The  flock  of  Ezinu  he  made  to 

multiply  for  them ; 

22.  The  whole  he  raised  up,  he  ap- 

pointed for  them; 

23.  The  reed-country  he  appointed  for 

them ; 

24.  The  voice  of  their  god  uttered  just 

decisions  for  them. 

25.  A dwelling  place  was  their  land; 

food  increased  for  the  people; 

26.  Ihe  prosperity  of  their  land 

brought  them  danger;5 

27.  They  made  bricks  of  clay  of  the 

land  for  its  protection. 

28.  The  lord  caused  them  to  be;  they 

came  into  existence. 

29.  Companions  were  they;  a man 

with  a wife  he  made  them  dwell; 

30.  By  night,  by  day  they  are  set  as 

helpers. 

3 1 . Sixty  lines. 


1 ki-el  may  be  taken  as  equal  to  ardatu,  “slave,”  ''slave-girl”  (B,  9831),  but  the  context 
favors  the  literal  meaning. 

2 OBW,  308 

3 For  gur  with  this  meaning  see  OBW,  277s. 

4Cf.  B.  3555. 

6 One  is  tempted  to  think  dumu-gdl  a mistake  for  dumu-{i  and  render  Tammuz  from 
heaven  The  line  seems  to  mean  that  children  were  born  to  them,  but  its  exact  meaning  is 
obscure. 

6 Cf.  OBW,  4782 . We  might  read  isib  (OBW,  478”)  and  render  "The  priest  of  their  god.” 

7 Literally  "favor”;  cf.  OBW,  24 1 4. 

s gig  means  "heaviness,”  precipice”  (OBW,  401),  hence  "danger.” 

9Cf.  OBW,  52 32. 

10  The  sign  dam,  like  many  of  the  characters  on  the  tablet,  is  badly  formed.  It  might  be 
5 u,  but  1 think  dam  was  intended. 

" gan  = nabatu  sa  umi,  OBW,  11911.  It  appears  to  be  employed  here  in  contrast  to  the 
darkness  of  night. 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


57 


No.  9. 

AN  ORACLE  FOR  ISHBI-URRA,  FOUNDER  OF  THE 
DYNASTY  OF  ISIN. 


Obverse. 


i . a-a  den-lil  dug-ga-dug-ga-ni  tug- 
ga-da 

1 . 

Father,  Enlil,  his  words  to  the 
oppressed,— 

2.  en-na  ses-abk'-ma  lii  erim  sa- 

2. 

The  lord  of  Ur,  the  hostile  man, 

3.  mu-un-me-ri-a 

3- 

verily  he  has  subdued; 

4.  is-bi-ur-ra  lit  ma-irk,-ge 

4- 

Ishbi-urra,  the  man  of  Mair, 

3.  sugus-bi  ba-sir-ri 

5- 

his  foundation  has  broken. 

6.  ki-en-gi  ge-ag-e 

6. 

“Sumer  I truly  love,” 

7.  gar-din-nam  ne-in-gu 

7- 

thus  he  said, 

8.  sa  tukundi-bi  pa-te-si  uru-as-as 

8. 

“and  quickly  as  Patesi,  of  two(?) 
cities, 

9.  ni-gar-gar-ri-en-fi-en 

9. 

I present  (him)  to  you  ” 

10.  dug-den-lil-lal-ia  is-bi-ur-ra 

10. 

According  to  the  word  of  Enlil,  0 
Ishbi-urra, 

1 1 . ni-bal-e-es-a 

1 1 . 

thou  shalt  subdue  them. 

12.  lii-usbar-dim  uru-erim-ra 

12. 

Like  a seer  to  the  hostile  city 

13.  ba-sig  mu-na-ta 

13- 

thou  shalt  hasten,  thou  shalt  enter 

14.  sa  ia-e  uru-na  se-kak-dim 

14. 

11, 

And  thou,  his  servant,  like  a reed 

15.  is-bi-ur-ra  nu-mu-un-sux-a 

>5- 

0 Ishbi-urra,  he  will  not  break. 

16.  i-de-su  gii-dug-ga  ge-ge-de 

16. 

Formerly  a favorable  response  he 
returned; 

17.  lul-du-dii  sa-da  ge-ni-ib-da-tum- 
mu 

17- 

The  rebellion,  crushed,  was 
brought  to  naught. 

18.  uku-ba  den-{u  ge-ag-e-ne 

18. 

Its  people  verily  Enzu  made. 

19.  \a-e  na-an-kin  uku  ugu-mu2-su 

19. 

Do  not  thou  deliver  the  people  to 
destruction; 

20.  nam-masi-du-un 

20. 

let  them  not  go  to  it. 

1 su  = salalu,  “spoil,”  OBW,  810. 

2 mu  = naqaru,  OBW,  62s3. 


58 


YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


2 ! . su-ni  uru  k 'l-a  nam-ne-ib-sa-sa 

22.  lii  ma-irk‘  -ge  mega-ur-ri 
2 3 . nam-en-na-an-na-ag-e 

24.  i-de-su  mar-tu  kur-bi-ta 

25.  den-lil  a-tag-mu  im-ma-{i 

26.  elamkl  ki-^ag  mu-un-tag-gi 

27.  sa  is-[bi]-ur-ra  mu-nn-ku-bi 

28.  kalam  tus-bi  ge-ge-ne 

29.  nam-lig-ga  kur-kur-ra  ge-fu-fu 

30.  a-ma-ru  gu-^a-e  nam-tab-ku-se- 

ne-en 


21.  With  power  the  city  did  not  assist 

the  land. 

22.  O man  of  Mair,  the  hostile  plotter 

23.  did  not  do  it. 

24.  Formerly  Amurru  from  his  moun- 

tain 

25.  Enlil,  my  helper,  seized; 

26.  Elam,  the  strong  land,  he  over- 

threw, 

27.  and  Ishbi-urra  he  raised  up; 

28.  The  land, — its  dwellings  he  seized; 

29.  The  might  of  the  mountains  he 

took; 

30.  The  tempest  did  not  shake  (his) 

throne. 


ishi-urra,  the  founder  of  the  dynasty  of  Nisin,  lived  about 
2340  B.  C.  He  is  here,  as  elsewhere,  described  as  a “man  of 
Mair,”  a city  in  northern  Babylonia.  He  was  not  a native  of 
Nisin.  Similarly  Lugalzaggisi,  though  king  of  Erech,  was  not  a 
native  of  that  city,  but  of  Umma.  The  oracle  apparently 
encouraged  Ishbi-urra  to  attack  Ur.  In  order  to  encourage 
Ishibi-urra  in  the  enterprise,  victories  that  Enlil,  presumably 
through  former  kings,  has  achieved  over  Amurru  and  Elam,  are 
cited.  The  text  appears  to  have  been  composed  at  a later  time, 
and  states  that,  in  consequence  of  the  oracle  Ishbi-urra’s  throne 
was  firmly  established. 

“The  lord  of  Ur,  the  hostile  man”  of  line  2 is  evidently 
I bi-Sin,  king  of  Ur,  whom  this  text  says  that  Ishbi-urra  subdued. 
T his  confirms  the  statement  on  the  chronological  tablet  pub- 
lished by  Hilprecht  (BE,  XX),  “Ur,  its  dominion  (?)  was  over- 
thrown; Nisin  took  the  kingdom.”  A rival  theory  had  been 
that  I bi-Sin,  the  last  king  of  Ur,  was  taken  captive  to  Elam. 
Sayce,  PS  BA,  XXX IV,  166,  so  states  without  giving  any 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


59 


authority.  Langdon,  BE,  XXXI,  5,  repeats  the  statement  on 
the  basis  of  a text  at  Constantinople,  which  he  there  translates. 
The  line  on  which  he  bases  this  theory  is,  however,  broken.  It 
has  lost  its  verb.  Langdon  supplied  “was  taken,”  making  it 
read  “Ibi-Sin  to  the  land  of  Elam  (was  taken)”  {op.  cit.  p.  7). 
On  this  authority  the  statement  is  repeated  by  Clay,  Miscellan- 
eous Inscriptions  of  the  Yale  Babylonian  Collection,  42.  Our 
text  shows  that  all  this  is  erroneous.  The  broken  line  in  BE, 
XXXI,  7,  (z.  e.  No.  3,  rev.  5),  must  have  contained  a different 
verb. 


60 


YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


No.  io. 

AN  EXCERPT  FROM  AN  EXORCISM. 

After  this  fragmentary  text  was  in  type,  it  was  discovered 
that  it  is  an  excerpt  from  a longer  text  (CBM,  14152)  which 
has  been  copied  by  Dr.  H.  F.  Lutz.  Dr.  Lutz  has  kindly  per- 
mitted me  to  see  his  copy  and  interpretation  of  the  text.  The 
part  of  the  text  copied  by  me  forms  lines  5-24  of  the  reverse  of 
Dr.  Lutz’s  tablet.  Some  of  the  lines  on  my  tablet  are  frag- 
mentary, and  can  be  completed  from  his.  I would  render  the 
portion  published  here  as  follows: 


Obverse. 


1 . kur-kur-n  sag  ni-[{U  a:1  sig-gi] 

2-3.  e^en-gal-gal-ba  uku-e  [nam\-ge- 

[a  ug-ga  mu-un-d i-ni-ib-ni-e 

4.  den-lil-li  durta-a(ag  gi-li  du-du- 

a-{u 

5.  iu-ab  bar  a a^ag-ga  gal-bi  tum- 

ma-{u 

6.  kur-sig  x 2 a^ag-ki  im-te-en-ta- 

en-ba 

7.  im-me-ne-bi  dingir-gar  im-us 

8.  oi"gig-bi  kur-kur-ra-as  mu-un-lal 

9-10.  mus-bi  an-sag-ga 4 5 6 7 8 mu-ba  mu- 
un-til-til-ne 


1 . The  countries,  O prince,  thy  terror, 
darkness,  smites. 

2-3.  Its  great  festivals  inundate  the 
people  with  abundant  light. 

4.  O Enlil,  holy  seer-god,  abundance 

thou  makest  to  abound. 

5.  Mightily  thou  enterest  the  deep 

as  a holy  sanctuary. 

6.  On  the  low  mountain  of  the  brill- 

iant shrine  thou  restest; 

7.  Thou3  art  the  protecting  god  ; 

thou  exaltest; 

8.  Their  protection  for  the  countries 

thou  raisest  up; 

9-10.  Their  form  as  the  horizon  thou 
didst  make,  thou  didst  complete.” 


1 OBW,  232.  2OBW,  239. 

3 The  duplicate  text  inserts  a line  between  6 and  7,  which  makes  this  and  the  following  line 
refer  to  E-kur. 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


61 


1 1 . en-en-e  bar-bar-ge-ne 

12.  sukum-a  ininni-aiag-gi  si-ni-in- 

di-[es\ 

13-14.  g)ul-pird-^ur-ra  sa  gul  mu-un- 
[na-gd-gd-]ne 

15.  den\ilil  sib  igi-^u  bar-ra-{u 

16.  dug-^i  de-a  kalam-ma  il-la-fu 

17.  kur-gis-ni2-su  kur-ne-ni-su 

18.  kur-ra  ki-gid  gis-bi  gu  mu-na-ab- 

gd-ga-an 

19.  a-ri-sa-dim[dii-a]gar  ki-sar-ra-ge 

20.  gi-gi-ri-a  gu  kalam  dugud-da-bi 

21.  sag-dug  in-il{?)  e nig-ga-ra-ka 

22.  e-uag  si-di  sukum  innini  si-ne- 

in-sa 


1 1.  The  priests  of  his  sanctuaries 

12.  Make  holy  Ishtar-cakes, 

13-14.  Words  of  blessing  and  destruc- 
tion they  utter. 

15.  “O  Enlil,  shepherd,  thy  eyes  are 

bright! 

16.  The  word  of  life  speak!  The  land 

raise  up!” 

17.  On  the  inaccessible  mountain,  on 

his  strong  mountain, 

18.  The  mountain  which  is  distant 

and  great,  the  prince  dwells. 

19.  Like  a just  shepherd  appoint 

the  command  for  the  whole  land, 

20.  With  bright  reeds  make  the  sur- 

face of  the  land  dark, 

21.  Offerings  will  it  bring(?)  to  the 

treasure-house 

22.  Lor  Emakh,  the  temple,  Ishtar 

cakes  it  will  make. 


4 an-sag-ga  = Hid  same. 

2 gis-ni  = pusikkee  (M,  4017). 


62 


YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


No.  i i . 

FRAGMENT  OF  THE  SO-CALLED  “LITURGY  TO 

NINTUD.” 

This  text  contains  a fragment  of  the  text  that  Dr.  Langdon 
has  named  the  “Liturgy  to  Nintud  on  the  Creation  of  Man  and 
Woman,” — a designation  which  the  writer  is  inclined  to  believe 
will  have  to  be  abandoned,  when  the  whole  text  is  known.  A 
fragmentary  form  of  the  text  is  preserved  on  a prism  in  the 
Ashmolean  Museum,  Oxford.  It  was  published  by  Langdon 
in  his  Babylonian  Liturgies,  Paris,  1913,  plates  LXV-LXVIII, 
and  translated  on  pages  86  ff.  Three  other  fragments  of  the 
same  text  have  also  previously  been  published:  one  by  Radau 
as  No.  8 of  his  “Miscellaneous  Texts”  in  the  Hilprecht  Anni- 
versary Volume  (1909),  and  translated  by  Langdon  on  p.  19  of 
his  Sumerian  Epic  of  Paradise,  the  Flood,  and  the  Fall  of  Man, 
(1915);  another  by  Langdon  in  BE,  XXXI,  (1914),  pi.  22; 
and  a third  by  Langdon  in  his  Sumerian  Liturgical  Texts,  1917, 
pi.  LX  I.  Of  these  three,  the  first  and  third  are  in  the  Uni- 
versity Museum  in  Philadelphia,  the  second  in  the  Imperial 
Ottoman  Museum  at  Constantinople.  Unfortunately,  even  with 
the  addition  of  the  new  material  here  presented,  it  is  impossible 
to  reconstruct  the  whole  text  of  the  work.  The  Ashmolean 
prism  has  suffered  greatly  from  disintegration,  and  the  other 
texts  so  far  recovered  are  mere  fragments.  The  text  of  this  com- 
position was  divided  into  sections.  At  the  end  of  each  section 
there  was  a colophon  giving  the  number  of  the  section.  The 
Ashmolean  prism  contained  eight  such  sections.  The  new 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


63 


tablet  which  is  published  herewith  was  the  second  of  three 
tablets  on  which  the  text  was  written  in  nine  sections, — three 
on  each  tablet.  Our  tablet  contained  sections  four,  five,  and 
six.  Section  five  corresponds  to  section  four  of  the  Ashmolean 
text  and  the  text  of  BE.  XXXI ; section  six,  to  section  five  of 
those  texts.  Section  four,  accordingly  (the  first  section  of  our 
tablet),  is  a section  previously  unknown.  The  text  of  sections 
five  and  six  of  our  tablet  is  much  broken,  but  as  these  sections 
overlap  sections  in  BE,  XXXI  and  the  Ashmolean  prism,  the 
lines  of  which  are  also  fragmentary,  the  three  sources  supplement 
one  another  in  a very  satisfactory  way,  and  make  it  possible  to 
restore  several  incomplete  lines. 

The  nature  and  purpose  of  the  composition  are  still  obscure. 
Langdon  ( Babylonian  Liturgies,  86)  says:  “The  occasion  which 
gave  rise  to  the  compostion  appears  to  have  been  the  corona- 
tion of  a patesi  king  of  Kesh.”  The  evidence  for  this  view  is 
far  from  convincing.  Kesh  is  mentioned  in  some  broken 
lines,  where  it  is  impossible  to  make  out  the  meaning,  but 
so  is  Surippak.  Several  sections  later  a patesiat  is  also 
mentioned  in  a broken  line.  Apparently  the  text  celebrated 
the  primitive  (or  very  early)  conditions  in  some  town;  possibly 
the  founding  and  growth  of  the  town,  but  beyond  this  we  can 
confidently  affirm  nothing.  We  must  await  the  recovery  of  the 
whole  text. 

So  far  as  the  writer  can  see,  there  is  no  allusion  in  the  text 
to  the  creation  of  man.  True,  allusion  is  several  times  made  to 
the  goddess  Nintu,  the  mother  of  mankind  (see  above,  No.  8). 
The  sign  lu  which  Langdon  renders  “man”  the  present  writer 
renders  “which”;  cf.  OBW,  289. 9 Langdon  renders  “Like 
Enkkar  may  man  bear  a form”;  the  present  writer:  “Like 
Enkkar  verily  was  the  form  which  it  bore.”  As  Enkhar  was  a 


64 


YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


place,  it  seems  clear  that  the  comparison  refers  to  a place  and 
not  to  a man.  Men  do  not  resemble  places!  The  reading 
gis  = “man”  in  Babylonian  Liturgies,  LXV1I,  22  (the  line  is 
numbered  19  in  his  translation  on  p.  91!)  is  confessedly  uncer- 
tain. It  is  partially  erased  and  the  other  copy  which  contains 
the  line  omits  it.  If  gis  really  stood  in  the  text,  it  could  with 
greater  probability  be  rendered  “tree”  rather  than  “man.” 
In  the  writer’s  judgment,  therefore,  the  nature  of  the  text  is 
still  an  enigma. 


Transliteration  and  Translation. 
Obverse. 


1  im-e-ar-an-ni  mu-mag  sa 

2  gal  den-lil-li  nam-ma-ni  gal 

tar-ri 

3.  [e]-d-nun-gdl  dingir-a-nun-ge  ne- 

un-gar-su  ne-mu 

4.  e-su-ba-im  egir-gid  dingir  gal-gal 

e-sar 

5.  e-an-ki-bi-da  s,’gar-bi  ni-gar-me 

el-su  ba-e-i 

6.  E-kalam  ki-gar-ra  1 ag-gar-ra  ns- 

sa 

7.  e-kur  ge-gal  gii-ni  ud-ni-ir  li 

8.  e d nin-gar-sag-ga  ? i-kalam-ma 

ki-bi-su  gar 

9.  E-gar-sag-gal  su-lug-ga  tum-ma 

nam-ma-ni  ni-  pab 

10.  e-u tug-da  nu-ka-as-bar  nu-ga-ga 


1 makes  it  bright,  exalts  the 

word ; 

2.  Enlil  fixes  its  destiny  as  great; 

3.  Eanungal  of  the  great  god  he 

founded,  he  named; 

4.  Eshubaim  for  the  distant  future 

the  great  gods  blessed; 

5.  The  house  of  heaven  and  earth,— 

its  structure  he  built,  to  brill- 
iance he  exalted  it; 

6.  Ekalam  is  a structure  appointed 

as  a sanctuary; 

7.  Ekur  abundance  proclaimed;  then 

there  was  abundance; 

8.  The  house  of  Ninkharsag  is  the 

life  of  the  land;  for  its  land 
there  is  food; 

9.  Ekharsaggal  is  devoted  to  cere- 

monies; its  fate  he  established; 

10.  Eutug1  had  neither  oracles  nor 
decisions; 


1 “The  house  of  the  demon. 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


65 


11.  E- . . . . -sar-kalam  ama-su  lal-a 

12.  . .kalam-sar  u-tu  numun  gis-kir 

sar  tuk-tuk 

13 lugal  u-tu  nam-kalam-ma 

tar-ri 

14.  [e]  bar-bar-gan  suslug  ma-bi  ag- 

ue 

15.  [en-gar]kt  -dim  rib-ba  lu.  si-in-ga- 

an-tum-ma 

16.  [ur-sag\-bi  [ d]as-sir-gi-dim  rib-ba 

ama  si-in- ga-am-u-tu 

17.  [nin-bi]  dnin-tu-dim  rib-ba-ra  a- 

ma-a  si-in-in-tug 


11.  E.  . . .sharkalam  for  the  mother 

was  raised  up; 

12.  ..The  whole  land  was  born;  the 

seed  of  the  kir- tree  the  garden 
received ; 

13.  ..the  king  was  born,  the  fate  of 

the  land  determined 

14.  Ebarbargan,  the  brilliant,  as  his 

dwelling  he  made; 

15.  Like  Enkhar  verily  was  the  form 

which  it  bore; 

16.  Its  hero,  like  Ashirigi'  in  form, 

verily  the  mother  bore; 

17.  Its  lady,  like  Nintu  in  form,  gives 

the  land  abundance. 


18.  \gu  I]V  kam-ma-am 

19.  [gan1 2  in-ga3-\am  uru  in-ga-am 

sag-bi  a-ba-a  mu-un-su 

20.  [gan2  en-garkl  ur]u  in-ga-am  sag- 

bi  a-ba-a  mu-un-su 

2 1 . [sag-bi  ur]-sag-ur-sag-e-ne  si-mu- 

un  si-dE-e-ne 

22.  [es-bar-kin  dug\-ga  su-gal 5 mu- 

un-ul-ul 

23.  [gan2-e  gu\d-udu  gud-am-ma6-ge 

m[e-e]n 

24.  [erin-e  ib-ba]-ab-[an  sukka]l-suk- 

kal-e-ne 

25.  [gan-e  gud  sar]-ra-[am  al-gii ].  . 

26.  [gan-e  udu  sar-\ra-[am  al-bi(?)\- 

su-um{?) . . 


18.  Section  4. 

19.  To  the  field  he  went,  to  the  city 

he  went;  into  it  who  shall  enter? 

20.  To  the  field  of  Enkhar,  to  the  city 

he  went;  into  it  who  shall  enter? 

21.  In  it  their  heroes  were  collected; 

they  were  noble;4 

22.  In  decisions  rendered,  the  word  of 

all  the  gods,5  they  rejoiced; 

23.  The  fields, — the  sheep  and  oxen 

were  like  an  ox  of  the  stall; 

24.  The  cedars  spoke;  they  were  their 

messengers; 

25.  The  field  invited  the  oxen  all  of 

them; 

26.  The  field  strengthened  (?)  the 

sheep,  all  of  them; 


1 1.e.,  Urta  or  Ninib;  cf.  B,  45. 

2 Langdon  reads  this  sign  e = “house,”  though  he  has  copied  it  like  gan  = “f\t\A."  In  view 
of  the  preceding  section,  perhaps  it  should  be  e. 

3 The  lacunas  are  supplied  from  Langdon’s  Babylonian  Liturgies,  pi.  LXVI,  25  ff.,  and  BE, 
XXXI,  22,  obv.  cil.  ii. 

4 si-di  = isaru,  Hebrew,  yasber,,  “upright  one,”  "hero.  ’ 

6 Cf.  B,  7203-4. 

6 Literally,  “house.” 


66 


YALE  ORIENTAL  SERIES,  BABYLONIAN  TEXTS 


27.  [g,sma\-e-ne  gu[etsma] ....  ma-gal- 

l[i] 

28.  [s,sku]  nin  sag . . . .il 

29.  [g,s}a-tu-du-su  dam-dingir-da  pi- 

pi-sal . . . . 

30.  [gar]-sag-da  sar-a  dingir-da  sig- 

sig 

3 1 . [en-gar  k,-dim  rib-]ba  lu  [ si-in  ga- 

an-]lum-mu 

32.  [Ur-sag-bi  das-sir-gi ].  . . . 


27.  Their  fig-trees  on  the  bank  the 

boat  filled ; 

28.  The  weapon  the  lord,  the  prince 

....  lifted  up; 

29.  The  luluppi- tree  of  the  wife  of  the 

god,  the  pi-pi- plants  of  . . 

30.  In  Kharsag  the  garden  of  the  god 

were  green 

31.  Like  Enkhar  was  the  form  which 

verily  it  bore; 

32.  Its  hero  was  Ashirgi.  . . . 


Reverse. 


1.  [gan . . . .a-ba-a  mu-unl\-iii-ma 

2.  [sag-bi  a-ur-sag-ur-sag]-e-ne  [si- 

mu-un  si-di-e-ne ] 

3.  [dnin-gar-sag-ga\  usum-a  an-na 

k[i .... 

4.  [dnin-tu  ama]  gal-la  tu-tu  [mu-iin 

5.  [ ddun-pa-]e  pa-te-si-ge  n[am-en 

mu-.  . . 

6.  [‘O'LszR-gR]  nr-sag-ga  es  mu-un 

7.  [d]dim-me  nimgir-gal-e  edin-na 

mu-da-an-til . . . . 

8.  [e]-e  siqqa  lulim-e  gu  am-ma- 

gur-ri 

9.  en-garu-dim  rib-ba  lit  si-in-ga- 

an-tum-ma 

10.  ur-sag-bi  das-sir-gi-dim  rib-ba 

ama  si-in[-ga-am-u-tu] 

1 1 . nin-bi  dnin-tu  rib-ba  a-ma-a  si- 


1 . The  field  , who  shall  enter? 

2.  In  it  were  their  heroes  collected; 

they  were  noble; 

3.  Ninkharsag,  unique  in  heaven  and 

earth 

4.  Nintu,  the  great  mother,  the  beget- 

ress.  . . . 

3.  Dunpae  for  the  Patesi,  the  lord- 
ship 

6.  Ashirgi,  the  hero,  the  dwelling.  . . . 

7.  Dimmi,  steward  of  the  plain,  made 

alive.  . . . 

8.  The  house  of  the  wild  goat  and  the 

ram  occupied  the  bank.  . . . 

9.  Like  Enkhar  was  the  form  which  it 

bore; 

10.  Its  hero,  like  Ashirgi  in  form, 

verily  the  mother  bore; 

11.  Its  lady,  like  Nintu  in  form,  gave 

the  land  abundance. 


mu-ni-i[n-tug 


12.  [gu]  VI  [kam\-ma-am 

12.  Section  6. 

13.  [e-ud-dim-ki-gal\-la  gub-ba 

13.  Euddimkigalla  stands.2 

1 The  lacunae  are  supplied  from  BE,,  XXXI,  22,  rev.,  col.  i and  from  Langdon  s Babylonian 
Liturgies,  pi.  LXVII. 

8 This  is  the  first  line  of  section  7,  with  which  the  next  tablet  began. 


MISCELLANEOUS  BABYLONIAN  INSCRIPTIONS 


67 


LIST  OF  TABLETS. 


Text 

Plate 

Museum 

Number 

Dimensions 

Nature  of  Contents 

1 

'“3 

8383 

L.  D.  C. 

6HX5X16X 

Loundation  cylinder  contain- 

2 

4 

8322 

B.  T*. 

3AX2AXA 

ing  an  incantation. 

An  Old  Babylonian  Oracle. 

3 

5-7 

I 1065 

A Hymn  to  Dungi. 

4 

8-ii 

9205 

6}4X41AXi1A 

A Myth  of  Enlil  and  Ninlil. 

5 

12 

1 1932 

7AX4X\A 

Lragmentf  of  an  Incantation 

6 

13.14 

<1 

' '975'  + 
2204+ 
2270+ 

9X4AXIH 

Ritual. 

A Prayer  for  the  City  of  Ur. 

7 

15-17 

2302 

8310 

5AX4HXIA 

A Hymn  to  lbi-Sin. 

8 

18, 19 

14005 

5X2HX1 A 

A Creation  Myth. 

9 

20 

7772 

35AX2AX\^ 

An  Oracle  for  Ishbiurra,  Foun- 

IO 

21 

8317 

3HX2^XiL8 

der  of  the  Dynasty  of  Nisin. 
An  Excerpt  from  an  Exorcism. 

1 1 

22,23 

8384 

5XX2HXI3X 

Fragment  of  the  So-called 

12 

23 

2225 

2AX2AXH 

“Liturgy  to  Nintud.” 
Fragment  of  a Hymn  to  Nan- 

nar. 

* The  thickness  is  always  measured  at  the  thickest  part  of  the  tablet, 
t The  fragment  is  irregular.  These  are  its  greatest  measurements. 


AUTOGRAPHED  TEXTS 


PLATE  1 


.1 


Cot.  I.  Col.  (I.  Col.  III.  Col.  IV.  Col.  V.  COL  VI.  Col.  VII.  Col.  VIII. 


IJ-  4£ 

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i=^L»4iL 

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F=7 

fc=^  ^ 
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iiiH 

<=#1^ 

icTF^ 

^rog 

L-*=4 

£=$ 

jfisp 

"KrTf 

• — U TJS 


PLATE  II 


CONTINUED 


COLIX.  COL./.  COL.  "X I . COL.  X".  COL.*"l.  Col.  Col.  XV. 


PLATE  III 


CONTI  N U ED 


COL. XVI.  COL.Xvil.  COL. XVIII.  Col.XIX. 


m3 

<J-<Hh 

%*f«  tdl 

^§-:=$S*p 

ts3 

ws^~  > 

/vtt-^ 

LL^, 

^hZfe:  \ 
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fM 

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f/ffi 

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An? 

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PLATE  IV 


2 

OBVERSE 


REVERSE 


PLATE  V 


Col.  1 1. 


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4-  ?F7  i^fffK  .T&  '4S — p 


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SfeT 

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^ 3pry 


&&  mj  &tfi — p ^ 

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cjnil *ff-$  S^>-^f  gsflf  -fjq 

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r 


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Tf  s£f  ^ W, 

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20 


30 


PLATE  VI 


CONTI  N U ED 


Col.  III.  Col.  IV. 


A 

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t3sqk>,A\ 

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1 

1 

% i£$  4-  ^Pf  ££# 

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1 

Tf  sg-  Hfe  xty 

jTcf^ 

PLATE  VII 


CONTI  N U ED 


Tf  53k 


/ft%T?  «+  4to  fetsi 

04m  tf  J=f 

tg&JST  titTf  «+  ^ ^ 

E&  TF  _ 

4S yi^i  c$r  if  n+ ^ gl 

4 Vk  Tf 


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aj=T « 


75 


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TF 


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20 


25 


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jt£r  ^ _ 

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4?tbl  1^44  &|  ^'' 


26 


30 


35 


(PLATE  VIII 


4 

COL  I. 


10 


15 


20 


30 


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m T^r  Yf  <>  ^ 4F9>  *3^ 

Tf  ^ m m>  $r  m ^ _ A >-4f  ^ 

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4-  mm  ^ *r  m 

Tf  ^ 

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* ^ TT  TT  *F  t^  fc=£f  jg 

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P^T  im  Tf  T& 

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^6 


PLATE  IX 


CONTINUED 

COL.  II. 


70 


75 


20 


25 


30 


^ rr  £$%  ^3  fcimr  3F-^( 

^ ^ ^4  ^ t$r? 

jhp  l-4>  ^ r tcf-  ^L_____.____— — 

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13- 

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b-  fefcy  ^ ^ 

Tf  7^  $3  ‘^’4*  ^T  ^ ^ ^ #r  *-4  fr 
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tfj 

ST  7 

4*ff-f 

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47  Sr  ^rs-  3bW 


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rr  fc^ff  ^~ 

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ti-p7 

l*tII 


PLATE  X 


CONTINUED 

COL  III. 


PPF-&  Pf 

i 

fcf 

b^6 

<TTf  ftnf 

■«t 

t±pf 

TT~  5T 

Hfc 

H&4 

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5f 

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tfc?  it 

ftj 

5 rf 

4M 

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tftf 

bt 

ttrj 

TF 

yfiftf  gflf  tft^T 

Tf  vf 

^ TT^ 

\p  sftft 

ft 

Etft- 

n t=fc-  tftr 

Tf  ^ ftft ,, 

3- 


25 


\gr 


IE® 





ftft-f  ifft  Tf  ft>  & 

TT  fcf  tf  Tsr- 

sffjrr  '“ft1  JiT  tife  t^T  Tf 

Tf 

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a^flf  T^f  Tf  tf?  ^ 

^ rlf  ft?  ^ tr^y 

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TF 


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tM.  4ftf  £ft  331^ 

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4? 

^ £f-  fe>_ 

li=4  %-  ift/^" 


PLATE  XI 


CONTI  N U ED 

COL.  IV. 


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y/  .. X ^ 

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H ^7F  g ^ Wf 

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tr  04  ^ ^>  ^Cl^ZD&sr  m fe  4^-  44^ 

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Tf  i5g  4fi  4^ 

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T^f  ggl'S 


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K t*  t^>  w ^ ^ &t3$r 

TF  TF  ^ r^f  fcf^T 


4T 

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PLATE  XII 


20 


25 


/HU—1 

AmtS 
S tS 


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i37t-I  l±5r 


j^  Tf  ^ ^ 


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7 tmy-M 


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VjjppP  ^-/  i*3  i|t7 

' W &Jnrr  ^ 


Hm^ 

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eTS!  90 
” W 


25 


6 


PLATE  XIII 


25 


...  JS=[ 

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to  4^ 

4>  ^> 

V Tto4TTr^^to 
' hf  t$*f> 

to  fcUbdr 

TO  fe  IS 

M4~ 
t^4- 

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to£__  _ ‘"T  T 


TP  ^Mrtter 
■•*  - ¥ 


35 


40' 


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Sr  tr  *§b  ^ w *^?  ^ 4^  TiV  a 

>B  rfU  HQ5&  S3  Tf  ;gi^L-±| 

Tg&STf  4-XfcT  Tf  to  , , ^CZZKW 

yrak(V  torif  tof  ^ YF  ^ 

Brf  ^4  44^ 

to  to  4to  .^r  ^ 

to"  tor 


^-4fct=r#TF  top  ^ 

to  >TT^  44  tor  x^  ^ Tto  £T  to 
.to^  £g;  to 
£3r  to 


^ ififf  to  ^ ^ to  totom€to-rto% 

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*&-  r^r  ^ ^4^  tofff  ^ ^ 


4/ 


"to  tt  to  <#f( ^ j 


PLATE  XIV 


COL.  IV. 


CONTINUED 


>$'*>  l^d>~ 

telT  TH 

S/^f 

)nr  ^ ^ 

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U4 
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^T  ^ Tf  4-  ^ ^ *^“  ^r  ^ ^ , -^ 
t^r  m m i^r  ^ j?r  th 

^ fctfr  jgnai 

/-.  w » lEV  t-tiZ_  l_^v 


75 


b>  * 

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■J^r  tr^r 


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25 


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PLATE  XV 


7 


COU.  I.  COL.  II 


VW  ^ 
p3?  M tt>  h 

pT  ^ ilf- 

> ter  Tf 

.tePT  i?~  ^=3  III-  ^ 'fifz/f/ 

^5=te  ^ ^ 

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/ y 

teT  ^ ^ g 

* 

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ite^>  JSteJtte  te  ^ mm  ter 

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vf  ©f-f 

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^ Tf  H fc£f  te 4fc 

M a 

t/_  Is^J  tel  ftl  I_m^f  iqSf  fc<* 

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2(/  ^ ~y  t^-~ 

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If 

PLATE  XVI 


CONTINUED 


k tl\ 

(fc-^ 

fc^ 


u> 

"5fX0\  __  _ _ 

M to:iTC 

tor  fc-4  ^ 

t3  M Jrt 

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sr  &it  & £4-y 

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M is  a 
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^ jj 

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to  s^£Hfc^> 

fct 

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& 4f  4to  H*<  1 
^ ^ ^ Tf  Sto 

‘to1?  ‘-to  tf  ttot  |gr  x__ 

^ to  7T  ^ 

te^f  to 


70 


af/ 

to  tofc*3f^ar 


PLATE  XVII 


CONTINUED 


. . r ® ^ ^ 

.;1SS  tei  ^ ^ tti  lit? 
m4-  ^ 

T>ffi  fe>  V ^4uT  W 

f ^~~  71-  t— S' 

tH^ 


20 


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tfe  3 f ^1 

tD=3  *-4-  ^ W g^  4 W 434 

W Tf 

ir  kj>  HH  ^ 

$&  &ir-&t£&  tJ^t3k^^Hlh- 

^ ^ *f>  ^ 1^ 


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gjr 

^ #►  Mr  ^ ^y 

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m <m 

3 S-  b*^i^M 
^ t?|j2L  $£> 
tA4 

^ TC  ^ Vu^[ 


ro 

A< 


75 


20 


25 


PLATE  XVIII 


8 

OBVERSE 


75 


20 


25 


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t?  4^  ^ i ^ it  « ^ ^ ^ ^ 'ff  2$ 

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t£>  ^ ^ ^4-  !^FT  ^ ^ — 


^ :m 

##  ^.TF 

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BT  4Tf  ru  TF 

^7  4-4  Iff 
44  ^4-  4 


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4lt  ^ <^> 

Jr4<  v-4r  4> 

t=t>  4-  4> 


/fc 


£E 

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tf 

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44  Tf  4»r  *-4  44  ^ gf  ^444  ^TTT  ^*4- 

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i4-^ ^ 4^  Tf  ^ 414  If  *^4- 

frg?  g f ft  ti&tit&ug  tfPsf ff  -S’  rf»-f- 

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CONTINUED 


PHOTOGRAPHIC  REPRODUCTIONS 


PLATE  XXIV 


No.  i,  columns  i-vi 


PLATE  XXV 


No.  i , columns  v-x 


PLATE  XXVI 


No.  i,  columns  ix-xv 


PLATE  XXVII 


No.  i,  columns  xiv-xix 


PLATE  XXVIII 


No.  I,  columns  xviii,  xix  and  i-iii 


<■ 


OBVERSE  REVERSE 


PLATE  XXIX 


6 

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PLATE  XXX 


No.  3,  obverse 


PLATE  XXXI 


No.  3,  reverse 


PLATE  XXXII 


No.  4,  obverse 


PLATE  XXXIII 


No.  4,  reverse 


PLATE  XXXIV 


No.  7,  obverse 


PLATE  XXXV 


No.  7,  reverse 


PLATE  XXXVI 


No.  8,  obverse 


PLATE  XXXVII 


No.  8,  reverse 


OBVERSE  REVERSE 


PLATE  XXXVIII 


os 


No. 


PLATE  XXXIX 


No, 


obverse 


PLATE  XL 


No.  1 1,  reverse 


CORRECTIONS 


PLATE  VIII,  15,  Reali  ty^for  . 

25.  Read  , f0, 

PLATE  IX  , 77,  Read  for  7Ts£ 

PLATE  X ,3.  Read  Cff  V . 

5.  Read  7?  /or  -fF. 

25  Read  ^ ^ fejl^  for  !^3t4 
3Zi.  Road  for 

PLATE  XV1II(  $_&.  Reacj  ^ for  y ^=f. 
PLATE  XXL  3,4,5.  Read  'gyr  ^rr y 

S.  Read  f0r 

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/ f . Read  "JP- 

20.  Mistake  of  scribe  for  p 


3 3125  01538  3686 


